IlIBRARY OF CONdKESS. 

* i 

*' UNITKD STATES OF AMKRICA.J 



^ 



BOOK FOR THE SABBATH ; 



IN 



THREE PARTS. 

I. 

ORIGIN, DESIGN, AND OBLIGATION OF THE SABBATH ; 

II. 
PRACTICAL IMPROVEMENT OF THE SABBATH ; 

III. 
DEVOTIONAL EXERCISES FOR THE SABBATH. 






BY 



^..1. 



J7f By WATERBURY, 

Author of " Advice to a Young Christian," and "Happy Christian." 



*< Slje ^abljatt) teas inatre for man/* 



ANDOVER: 

PUBLISHED BY GOULD, NEWMAN, i& SAXTON, 
NEW YORK: 

CORNER OF FULTON AND NASSAU STREETS. 

BOSTON : IVES & DENNETT. 
1840. 







^^ V;U^^ 






Entered according to Act of Congress in the year 1840, by 

GOULD, NEWMAN, AND SAXTON, 
in tlie Clerk's Office of the Southern District of Nev» Yorli. 



OF COKGKHSB 



WASBIMOTOtf 



PREFACE. 



This work is divided into three parts. In the first, the 
author has aimed to present the broad and deep Scriptural 
foundations on which the institution of the Sabbath rests. 
In the second part, he has dwelt at length on the practical 
improvement of the day ; showing how it may be sancti- 
fied, and in what ways it is commonly profaned. The third 
part embraces a series of meditations and prayers — the 
number answering to the number of Sabbaths in the year 
— and prepared, with a view to assist the Christian in his pri- 
vate devotions. Some of these are appropriate especially 
to the Sabbath ; some respect the sacrament ; others are 
intended to apply to the seasons of the year ; many of them 
are suited to persons in affliction ; and all, it is hoped, are 
such, as the pious soul will love to think upon in retire- 
ment. 

Although this volume is entitled " A book for the Sab- 
bath," yet as the third partis purely devotional, and applies 
to the secular as well as to the sacred part of the week, it 
may prove to some, a useful manual in the religious exer- 
cises of the family and the closet. 

It is needless to dwell on the importance of the subject 
The convictions of the entire christian community are in 



IV PREFACE. 

favor of a more strict observance of the Lord's day. Let 
the reform begin at the house of God. Let the outer and 
the inner court of the temple be first purified. A principal 
design of the author is, to urge upon the Church a consci- 
entious discharge of Sabbath obligations ; believing that 
when their example is right, this blessed day, if not rescued 
entirely from profanation, will at least exert its legitimate 
influence ; and will serve to check the inundation of vice, 
which, rapidly augmenting, threatens to sweep away even 
this bulwark of salvation. 

Hudson, JV. y. OcU 1840, 



CONTENTS 



PART FIRST. 

ORIGIN, DESIGN, AND OBLIGATION OF THE SABBATH. 

CHAPTER I. Page. 

Origin of the Sabbath, . . 1 

CHAPTER H. 

Perpetuity of the Sabbath, .4 

CHAPTER HI. 

Change of the Sabbath from the seventh to the first day of the 
week, 10 

CHAPTER IV. 
The Sabbath made for man, 15 

CHAPTER V. 

Importance of the Sabbath, in its bearings on Intellectual and 
Social improvement, 2*2 

CHAPTER VI. 

The Sabbath promotive of Social Improvement, . . 28 

CHAPTER VII. 

Conservative Influence of the Sabbath, .... 32 

CHAPTER VIII. 

Appeal to men of influence in favor of the Sabbath, . 35 



VI CONTENTS. 

PART SECOND. 

PRACTICAL IMPROVEMENT OF THE SABBATH. 

CHAPTER I. 
The Sabbath a devotional day, 39 

CHAPTER n. 
Saturday evening, or the preparation, .... 42 

CHAPTER HI. 
Sabbath morning, 46 

CHAPTER IV. 
Private and family devotions, 49 

CHAPTER V. 
Sabbath privileges — hearing the word, .... 53 

CHAPTER VL 
Self-application of the truth, 60 

CHAPTER VH. 
Prayer upon the word, 63 

CHAPTER VHI. 
Communion Sabbath, 67 

CHAPTER IX, 
Meditation and reading, 73 

CHAPTER X, 
Conversation, 81 

CHAPTER XI. 

Doing good on the Sabbath day, 88 

CHAPTER XII. 
Sabbath evening, 92 



CONTENTS. 



Vll 



CHAPTER XIII. 

Sabbath Violations — Travelling on the Lord's day, etc. 



99 



CHAPTER XIV. 
Social visiting — secular reading — idleness, etc. 



106 



Concluding Address, 



CHAPTER XV. 



112 



PART THIRD. 



DEVOTIONAL EXERCISES FOR THE SABBATH. 



Meditation I. The saints' rest, 


MC# O, 






117 


II. Conflict, . 








191 


III. The risen Savior, 








121 


IV. Fruits of holiness, 








123 


V. Risen with Christ, . 








125 


VI. All vanity, 








126 


VII. The invitation, 




• 




128 


VIII. All for the best. 








J30 


IX. The heart of unbelief, 








132 


X. Time precious, 








134 


XI. Gratitude, 








136 


XII. The promised Spirit, 








138 


XIII. The love of Christ, . 








140 


XIV. The Contrast, . 








142 


XV. The Refuge, . 








145 


XVI. Prayer hindered. 








147 


XVII. Divine guidance. 








149 


XVIII. The Searcher of hearts, 








151 


XIX. Prayer in Jesus' name, 








153 


XX. Revival, . 








155 


XXI. Purity, . . . , 








157 



Vlll 



1 CONTENTS. 










XXII. Condescending mercy, .... 159 


XXIII. Poverty of spirit, 








161 


XXIV. Fixed destiny, . 








163 


XXV. Likeness to Jesus, 








165 


XXVI. The restless soul, 








167 


XXVII. The vestment, 








169 


XXVIII. Jesus loved, 








171 


XXIX. Infidelity rebuked, . 








173 


XXX. The patience of hope, 








175 


XXXI. Spirit of love, . 








177 


XXXII. The furnace of affliction. 








179 


XXXI [I. True riches. 








181 


XXXIV. Unseen glories, . 








183 


XXXV. Extent of mercy. 








185 


XXXVI. Keeping the heart, . 








187 


XXXVII. Divine illumination, . 








189 


XXXVIIL Christian energy. 








191 


XXXIX. Watchfulness, . 








193 


XL, Great gain, 








195 


XLI. Faith in God, 








197 


XLII. The Backslider, 








199 


XLIII. Pleasing God, . 








201 


XLIV. Conversation, 








203 


XLV. The Nativity— Christmas, 








205 


XLVI. The caution, 








207 


XLVI I. Human frailty, . 








209 


XLV III. The consummation — sacramental 


J 




211 


XLIX. The comforted— affliction, 






213 


L. Deprecation, . . . 






216 


LI. Encouragement, 






218 


LII. The solemn question— -new ^ 


j^ear, 






220 



PART I. 

ORIGIN, DESIGN AND OBLIGATION OF THE SABBATH. 



CHAPTER L 



ORIGIN OF THE SABBATH. 



The Sabbath began at the close of the primeval creation. 
This is the testimony of Moses. " Thus the heavens and 
the earth were finished, and all the host of them. And on 
the seventh day God ended his work which he had made ; 
and blessed the seventh day and sanctified it ; because 
that in it he had rested from all his work, which God crea- 
ted and made." 

The patriarch tells us, in this simple and beautiful lan- 
guage, when and why the Sabbath was instituted. The 
sceptic may sneer at the idea of the omnipotent God exert- 
ing himself to create the world by successive acts of self- 
moving power, instead of a simple volition, whereby it 
should at once, in all its varied grandeur, spring into exis- 
tence. But in this, as in all the other great doings of Je- 
hovah, there is a design ; which is to be traced in its prac- 
tical bearings on our race, whose moral improvement, no 
less than their temporal convenience was before the divine 
mind, when he sketched the plan and laid the foundations 
of the earth. 

Says one, " we are not to think but that God could have 
made the world in an instant. But he did it in six days 

1 



2 BOOK FOR THE SABBATH. 

that his wisdom, power and goodness might appear to us, 
and be meditated on by us the more distinctly ; and that 
he might set us an example of working six days and resting 
the seventh. It is therefore made the reason of the fourth 
commandment. So much would the Sabbath conduce to 
the keeping up of religion in the world, that God had an 
eye to it in the timing of his creation." 

Nor are we to suppose that the day of rest, following up- 
on the six days of creative power, was in order to recruit 
the exhausted energies of Jehovah. For the Creator " faint- 
eth not, neither is weary." It had reference, we presume, 
principally to the moral impression upon man, which sub- 
sequent enactments respecting the Sabbath were designed 
to corroborate and enforce. " The eternal God, though 
infinitely happy in the enjoyment of himself, yet took a 
satisfaction in the work of his own hands. He did not rest 
as one weary, but as one well pleased with the instances of 
his own goodness, and the manifestations of his own glory." 

Having advanced thus much, with a view to break the 
force of an infidel objection sometimes thrown out against 
this part of the Pentateuch, we may present some other 
considerations bearing on the origin of the Sabbath. 

Until the close of the sixth day everything in the forming 
world was in commotion. Obedient to the Creator's will, 
the various portions were seeking their aflSnities, and the 
numerous departments of this wondrous sphere were has- 
tening to a completion. The atmosphere was throwing its 
drapery around the globe, to afibrd a beautiful medium for 
the sun-light, which was falling upon it in richest splendor. 
The waters hitherto diffused were gathering together, and 
the earth was rising into view in all its diversified forms of 
grandeur. The chaotic mass had already put on the ap- 
pearance of order, and each succeeding day disclosed new 



ORIGIN OF THE SABBATH. U 

wonders under the invisible hand that was at work to elicit 
and arrange them. The sixth day was ended ; and now 
all seemed to be at rest. Every part had found its kindred 
portion. The classification was complete. The work was 
one grand whole, and as perfect as God could make it. 
There was no more rushing to and fro. The elements 
were hushed. It was nature in her infantile repose. The 
outspread beauties of creation seemed to sleep in calm tran- 
quility. 

How natural ihen that, at this juncture, God should pro- 
nounce his public benediction, upon the new creation ! But 
equally appropriate was it for him to appoint a day of rest, 
and to call the intelligent universe to consider his power 
and his goodness. In this primeval Sabbath, the angelic 
choirs united in celebrating the praises of God. '' The 
morning stars sang together and the sons of God shouted 
for joy." No temple erected by human skill was needed, 
where the whole earth was a vast temple, whose builder 
was God, to whom— as the Supreme Divinity — every thing 
in heaven and in earth did homage. 

In ihis primitive rest we see also a type of heaven. 
More glorious still that scene, where the ransomed of the 
Lord, after the toil and trials of their earthly lot, shall meet 
to enjoy the '' rest which remaineth," and to celebrate in 
their songs and hallelujahs the still greater work of redemp- 
tion. If the first Sabbath which dawned upon the young 
creation was blissful, and spoke of the power and the wis- 
dom and the goodness of the Creator ; what will be that 
everlasting Sabbath which is to be enjoyed without the pos- 
sibility of sin to blight its immortal scenery ; and where, 
instead of the devotions of a single pair, there will be ten 
thousand times ten thousand tongues, making music such 
as God will delight to hear — the music of the soul — in 



BOOK FOR THE SABBATH, 



which the beginning and end of their song will be, " Glory 
to God in the highest ;" " Worthy is the Lamb that was 
slain to receive power and riches and wisdom and glory 
and blessing." 



CHAPTER 11. 

PERPETUITY OF THE SABBATH. 

Was this primeval rest continued after the fall, and is a 
Sabbath obligatory on accountable man through every suc- 
cessive generation ? 

There is some reason to believe that a day of rest and of 
special religious services was observed by the patriarchs, 
from the creation to the period when the Lord, at Mount 
Sinai, repeated and formally confirmed the obligations of 
the Sabbath. " God blessed the seventh day and sanctified 
it." For what purpose was the day sanctified, if God did 
not intend his new created subjects to observe it religiously ? 
Why was a peculiar sacredness attached to it, if no moral 
obligation to consecrate it to purposes of divine worship was 
intended ? 

A knowledge of this institution seems to have been re- 
cognized in the conduct of Noah in sending out the dove. 
Says an able commentator, " Noah sent forth the dove after 
seven days, and probably the first sending her out was seven 
days after the sending forth of the raven, which intimates, 
that it was done on the Sabbath day, which it should seem 
Noah religiously observed in the ark." It is believed by 
many that Abraham also and his posterity preserved the 
memory of the creation, and kept the Sabbath according to 
the original design. 



1»ERPETUITY OF THE SABBATH. 5 

It is however a point of small practical importance, 
whether, in the interval betvy^een Adam and Moses, the 
Sabbath was statedly observed or not; especially as its re- 
enactment and solemn obligations have been formally an- 
nounced at Mount Sinai. The language of the Great Law- 
giver is, '' remember the Sabbath day to keep it holy. Six 
days shalt thou labor and do all thy work : but the seventh 
is the Sabbath of the Lord thy God : in it thou shalt not do 
any work, thou, nor thy son, nor thy daughter, thy man- 
servant, nor thy maid-servant, nor thy caltle, nor thy stran- 
ger that is within thy gates : for in six days the Lord made 
heaven and earth, the sea and all that in them is, and rested 
the seventh day ; wherefore the Lord blessed the Sabbath 
day and hallowed it." 

This command seems to be a renewal and confirmation 
of the original institution; and implies that a very general 
neglect at least had been practised in relation to it. It was 
hence placed by Jehovah in the very centre of the sacred 
code ; and was not only enjoined as a general precept, but 
specific points were noted in order to secure its faithful ob- 
servance. In arguing for the perpetuity of the Sabbath, 
therefore, we have the advantage of the original institution 
at the creation, and also its central incorporation with the 
decalogue which was designed to be obligatory as a code 
of morals on all succeeding generations. 

We suppose that, when at the completion of the creation, 
the Almighty sanctified the seventh day, it must have been 
with a view to moral impressions on the mind of man. It 
could not surely have been from any necessity for rest or 
for recreation on the part of God. If this be so ; if the 
Creator, foreseeing the vast importance of such a day to 
the moral interests of our race, designed it as a means of 
keeping alive a sense of religion in the world, it is clear 

1* 



b BOOK FOR THE SABBATH. 

that the whole race, through every successive generation, 
should admit and feel its obligation. 

The very fact, that at the fountain-head of our existence, 
under the cloudless skies of a new and unsullied creation, 
this great institution was enacted, is proof positive that God 
designed it not for Adam alone ; nor for that generation 
alone which was nearest to him ; no, nor for the Jews 
alone — who were but a modicum of the entire race — but 
for all who should descend from this progenitor of mankind. 

If it were important for Adam, ere yet his soul was stain- 
ed with guilt, to pause even in his innocent pursuits, and 
pay the homage of an entire day of devotion every week to 
God, celebrating his wisdom, power and goodness, as exhi- 
bited in the wonders of creation ; surely it is no less impor- 
tant to every descendant of Adam — cursed with the conse- 
quences of the fall, absorbed in carnal things and forgetful 
of his Maker — to lift his low thoughts at least as often in 
the contemplation of his obligations to his God. What is 
done at the fountain-head is designed to affect the streams 
in their remotest meanderings. Hence we infer the per- 
petual obligation of the Sabbath. 

This argument for the perpetuity of the Sabbath is forti- 
fied and confirmed by the solemn renewal and enactment 
of the same institution in the decalogue. The ten com- 
mandments are designed to be of perpetual obligation. 
This is not denied, nor even doubted in relation to those 
which are strictly moral ; but the fourth commandment has 
been excepted to as a positive rather than a inoral precept ; 
and hence some writers have argued for its observance on 
the ground of expediency rather than of perpetual moral 
obligation.* 

Now although this treatise is designed to be practical and 



* Dr. Paley. 



PERPETUITY OF THE SABBATH. 7 

devotional rather than argumentative, the writer v^ili never-, 
theless take the liberty to place before the reader some ad- 
ditional scriptural arguments against a position so fallacious 
as well as injurious. 

By what authority have we a right to expunge the fourth 
commandment from the decalogue, whilst we admit the 
perpetual binding obligation of the other nine ? Up to the 
time of the Savior's advent this command was, by the whole 
Jewish nation, recognized as of equal force with the rest. 
They did not dream of its inferior claims. Its position in 
the decalogue — in the very centre of that divinely inspired 
code — shows in what estimation it was held by its great 
author. By what authority then, we again ask, is this 
solemn precept torn from its position, or pronounced less 
obligatory than the other nine ? 

The advocates of expediency have fallen into this error, 
by confounding the Jewish ceremonial with the great moral 
law ; and because, at the coming of Christ, the former with 
its burdensome rites was done away, they have argued, 
that along with their abolition, the Sabbath ceased to be ob- 
ligatory. 

Let us consider this position. Had the Almighty designed 
that the Sabbath should fall, with the extinction of the Jew- 
ish rites, why was it placed among the ten commandments 
and not along with the strictly ceremonial law } " If," says 
a writer, " it was not equally obligatory with the other nine, 
why was it engraved by the same divine hand and on the 
same enduring tables." It is manifestly impugning the di- 
vine wisdom, to give this commandment a place — and a 
conspicuous one — in the code which was to be of binding 
obligation throughout all generations, and then to class it 
with the ceremonial or Levitical laws which were intended 
to be national and typical, and which were in their very na- 
ture transitory. 



8 BOOK FOR THE SABBATH. 

But the Sabbath, we maintain, was not a mere 'positive 
institution. The fourth commandment, like all the other 
precepts of the decalogue, had a strong moral import. The 
design of it was to bring God into view as the great Creator 
of the universe. It calls the attention away from secular 
to sacred pursuits, and breaks up those thoughts of vanity, 
which for six days of the week, bind with oppressive power 
to this earthly clod the immortal mind of man. Is there 
nothing of a moral and sacred import in a commandment 
which looks to such an end } Bears it with more force up- 
on one generation than upon another ; or is the Gentile less 
under these high moral obligations than the Jew ? Says 
Dr. Dwight, " It was no more necessary to a Jew than to 
any other person to commemorate the perfections of God 
displayed in the works of creation ; it was no more neces- 
sary to a Jew to obtain holiness or to increase it ; it 
is no more necessary to a Jew to seek or to obtain salva- 
tion. Whatever makes either of these things interesting to 
a Jew in any degree, makes them in the same degree inter- 
esting to any other man. The nature of the comm.and, 
therefore, teaches us plainly as the nature of a command 
can teach, that it is of universal application to mankind. It 
has^ then, this great criterion of a moral precept^ viz. uni- 
versality of application^ 

To confirm these views we have our Savior's strong 
declaration, that he came '' not to destroy the law," — 
meaning the moral law — ''but to fulfil." He placed the 
duties w^hich it inculcated in a light calculated to convince 
the self-justifying Pharisee of his deficiency. All that 
Christ said in vindication of his own conduct and that of his 
disciples respecting the Sabbath day, went on the supposi- 
tion that the spirit of the fourth commandment may be vio- 
lated whilst there is an over-scrupulous exactness as to some 



PERPETUITY OF THE SABBATH. If 

little things which pertained to the ceremonial part of its 
observance. He by no means intended, as some have said, 
to break the moral force, or to deny the perpetuity of this 
precept. The works of love and mercy which he performed 
on the Sabbath were rather an attestation to its heavenly 
design. 

Nor can any thing be legitimately drawn from the apos- 
tolical writings to favor the idea, that the obligations of the 
weekly Sabbath were ever set aside. Because the Jewish 
converts were inclined to impose upon the Gentiles some of 
their ceremonies — retaining, as we may suppose, even after 
conversion, a strong prejudice in their favor — the apostles, 
especially Paul, laid down the rules of gospel liberty ; de- 
claring, that no man had a right to judge his brethren, '' in 
respect of an holy day, or of the new moon, or of Sabbath 
days, which are a shadow of things to come." 

Now when we consider, that among the Jews there were 
other Sabbaths besides the weekly Sabbath, the form of ex- 
pression, " SahhatJi days^^'' in the above quotation, will ap- 
pear manifestly to have had reference not to the weekly but 
to some of the strictly ceremonial Sabbaths ; especially as 
we find them named along with " meat, drink, and the new 
moon." 

But even had the apostle referred to the seventh day, it 
would not prove the abrogation of the Sabbath, admitting 
as we must, that since the resurrection of our Lord, the 
Sabbath has been changed from the seventh to the first day. 
In this case, it would be unreasonable for the Jewish convert 
to insist that both days should be acknowledged obligatory. 
Hence the apostle argues in favor of Christian liberty. 

We say then, that the original institution of a weekly 
Sabbath coeval with creation, and its solemn renewal and 
confirmation at Mount Sinai — its incorporation with the deca- 



10 BOOK FOR THE SABBATH. 

logue, designed to be of perpetual obligation — its moral inn- 
port, equally applicable to all generations, — stamp this day 
of rest as of permanent obligation ; and impious must be 
that hand, which with unholy temerity attempts to abridge 
its sanctions or to weaken its power over the conscience. 

Throughout all time must it continue to invite the weary 
to rest, and to call the thoughtless heart to the consideration 
of its destiny. As years roll on, this day of " sacred, high 
delight," will shine with increasing lustre, and be hailed by 
more joyful acclamations, as the saints become more nu- 
merous, and the songs of Zion swell in volume and sweeten 
in harmony, until at length, that great Sabbath of the world 
shall break upon our gladdened eyes, when every day will 
be as this day, and when even on the secular implements 
of man will be inscribed " holiness to the Lord." 



CHAPTER III. 

CHANGE OF THE SABBATH FROM THE SEVENTH TO THE 
FIRST DAY OF THE WEEK. 

An institution like that of the Sabbath can be perpetuated, 
whilst the precise period of the week in which it is to be 
observed may, for good and sufficient reasons, be changed. 

The same authority which fixed the original Sabbath is 
adequate to move it forward one day, with a view to em- 
brace in its associations events as signal and even more 
important than the creation of the world. 

The Almighty has made changes analogous somewhat 
to this, in which, whilst the import of the institution remains 
the same, the circumstances of time and external formality 



CHANGE OF THE SABBATH. 11 

have been altered. For example, the initiatory rite into the 
visible church enjoined, in the first instance, upon Abraham 
was, the apostle expressly declares, a " seal of the right- 
eousness of faith." Its import was similar to that of bap- 
tism under the new covenant. The latter, by superceding 
the former, perpetuated in a sense the same institution. 
Although, in the external formality, there was a change, 
yet neither the import, nor the extent of its application, was 
varied materially by this change of the external sign. The 
time also when the one seal was to be administered in the 
case of infants was on the eighth day ; whereas, in the ad- 
ministi'ation of baptism, this precise point of time is not con- 
sidered important. So also we suppose that in the change 
from the seventh to the first day, there is not an abrogation 
of the Sabbath, but a mere circumstantial change as to the 
time when it is to be observed. If the seventh day com- 
memorated the completion of the creation, the first day, in- 
cluding this event, adds in its holy associations, a still more 
glorious event, the closing triumphs of the work of redemp- 
tion. 

This change, it is believed, took place when our Savior 
rose from the dead. The resurrection, the evangelists tell 
us, was on the first day of the week. From this period on- 
ward, we find the Jewish superceded by the Christian Sab- 
bath. Without any explicit command, so far as appears in 
the New Testament, the disciples by common consent 
Invariably held this day as consecrated to their Lord. For 
such an important change, we feel confident they must have 
had the authority of their Divine Master. His example 
subsequent to his resurrection seems to favor this idea, and 
to justify the observance of the Sabbath on the first day of 
the week ; for it was on this day that he appeared to his 
disciples, and in the next interview, he selected the same 
day on which to commune with and to bless them. 



12 BOOK FOR THE SABBATH. 

In relation to the rites practised by the church in the first 
century, Dr. Mosheim observes, ''All Christians were 
unanimous in setting apart the first day of the week, on 
which the triumphant Savior arose from the dead, for the 
solemn celebration of public worship. This pious custom, 
which was derived from the example of the church of Je- 
rusalem, was founded upon the express appointment of the 
apostles, who consecrated that day to the same sacred pur- 
pose, and was observed universally throughout all the Chris- 
tian churches, as appears from the united testimony of the 
most credible writers. The seventh day of the week was 
also observed as a festival, not hy the Christians in general^ 
but by such churches only as were principally composed 
of Jewish converts, nor did the other Christians censure this 
custom as criminal and unlawful." In a note on this sub- 
ject, the same author says, " It is in vain that many learn- 
ed men have labored to prove, that in all the primitive 
churches both the first and last day of the week were ob- 
served as festivals. The churches of Bithynia, of which 
Pliny speaks, in his letter to Trajan, had only one stated 
day^ for the celebration of public worship ; and that was 
undoubtedly \\\e first day of the week, or what we call the 
Lord^s day,'''' 

If additional testimony, as to the change of the day be 
needed, the reader may be referred to an able article on 
this subject in Calmet's Dictionary. " The change of the 
day," says that author, " is rather to be gathered from the 
practice of the Christian church than as clearly enjoined in 
the New Testament. It appears that believers came to- 
gether on this day to break bread ; that collections for the 
poor were then made, and put into the general treasury of 
the church (as we understand 1 Cor. 16: 2) ; that on this 
day exhortations and discourses were made to the people ; 



CHANGE OF THE SABBATH. 13 

and in short, we have the various parts of public worship 
noted as being performed on this day. It will follow, that 
we may safely imitate those examples which the apostles 
and primitive Christians have left us. The resurrection 
Sabbath commemorates an event in which all Christians 
throughout the world are interested, and for which no equal 
mode of commemoration can be devised. We have then 
good example and strong propriety in behalf of our obser- 
vation of the Lord's day as a religious festival, though not 
as a Jewish Sabbath ; and the same principles influenced 
the Christians of early ages." 

" We are informed by Eusebius, that from the beginning 
the Christians assembled on the first day of the week, call- 
ed by them the Lord's day, for the purposes of religious 
worship, to i^ad the Scriptures, to preach, and to celebrate 
the Lord's supper ; and Justin Martyr observes, ' That, on 
the Lord's day, all Christians in the city or country meet 
together, because that is the day of our Lord's resurrection, 
and then we read the writings of the apostles and prophets; 
this being done, the president makes an oration to the as- 
sembly, to exhort them to imitate and to practice the things 
they have heard ; then we all join in prayer, and after that 
we celebrate the sacrament. Then they who are able and 
willing, give what they think proper ; and what is collected 
is laid up in the hands of the president, who distributes it to 
orphans and widows, and other necessitous Christians, as 
their wants require.' See 1 Cor. 16: 20. A very honora- 
ble conduct and worship ! Would to God it were more 
prevalent among us ; with the spirit and piety of primitive 
Christianity 1" 

" John says (Rev. L 10), ' I was in the spirit on the Lord's 
day ;' so called, doubtless, to preserve the remembrance of 
his resurrection, which was the completion of our redemp- 

2 



14 BOOK FOR THE SABBATH. 

tion. Barnabas, in his epistle, says that we joyfully cele- 
brate the eighth day, in memory of the resurrection of our 
Savior, because it was on this day he rose again and as- 
cended into heaven ; and Ignatius the martyr, in his letter 
to the Magnesians, would have us honor this day of the 
Lord, this day of the resurrection, as the first and most ex- 
cellent of days." 

The greatness of the event {the resurrection) which the 
day is designed to commemorate fully ^ justifies the change. 

Without attempting to derogate from the grandeur of 
the original creation, we may compare with it the still more 
glorious work of redemption. The former was but prelim- 
inary to the latter. It was in importance as the temple is 
to the divinity who is to gladden it by his presence. Why 
was this scene of terrestrial wonders brought into existence } 
Not simply to show what natural glories God could spread 
forth to the eyes of an admiring universe ; not surely for 
this alone ; but the world was made primarily with a view to 
its being the theatre of God's redeeming mercy. The 
grand moral transaction which was to be enacted upon it, 
was the all-absorbing point of interest to God and to his ho- 
ly universe. When the objects for which the creation came 
into existence are accomplished, we are assured that all its 
mighty mechanism will be broken to pieces. It was not 
destined to immutability. The fires are to consume it ; and 
so complete is to be the destruction, that " no place will be 
found for it." But the work of redemption has the stamp 
of eternity. The soul is its object, and that soul is, in its 
• very nature, undying. The glory of God — his moral glo- 
ry — is its end ; and that must shine when every trace of 
earthly glory is gone forever. How clear then is it that 
this world is but subsidiary to the greater work of redemp- 
tion ! It is but as the scaflTolding around the indestructible 



THE SABBATH MADE FOR MAN. 15 

temple of salvation. When that temple shall have its top- 
slone laid, and the finishing touch of the great builder shall 
be given to it, the scaffolding shall be taken down, and the 
full and grand proportions of this moral architecture shall 
stand forth to the admiring eyes of all holy intelligences. 

There is therefore a good and sufficient reason why the 
resurrection, which was a sort of closing triumph of the 
Redeemer's work, should be commemorated by the change 
of the Sabbath from the seventh to the first day of the week. 

We say then, the common appellation, " the Lord's 
day ;" its universal observance by all Christians from the 
limes of the apostles until the present time ; its recognition 
by synods and by the Christian emperors from Constantine 
onwards ; the blessing of God upon it in the great pente- 
costal revival, and ever since in the conversion of thousands 
and tens of thousands more— all prove, that " this is the day 
emphatically which the Lord has made ;" and that, whilst 
the Sabbath, as to its high moral duties and obligations, re- 
mains the same from the creation till now, yet its observ- 
ance is pushed forward one day to embrace the most glori- 
ous event in the works of God — the redemption of the 
church by the death and resurrection of Jesus. 



CHAPTER IV. 

THE SABBATH MADE FOR MAN. 

The foregoing considerations illustrate what our Savior, 
in one short sentence, has asserted ; that " the Sabbath was 
made for man." It appears to have been appointed for the 
recreation of his body and for the improvement of his mind 



16 » BOOK FOR THE SABBATH. 

and heart. Coeval with marriage, this institution has de- 
scended to us, hand in hand with that twin-sister of social 
bUss ; as if Providence designed, by these two, to save, 
out of the almost universal wreck which sin has caused, 
some gleanings of happiness for man. 

The Sabbath was no doubt important to man even in his 
state of innocence. He was placed in a garden, not to 
repose in listless indolence beneath its shades, but he 
was there " to dress and to keep it." He had employ^ 
ment, though he was not condemned to toil for his subsist- 
ence. It was such employment simply as gave elasticity 
to his spirits and an agreeable weariness to his muscles. 
It led him to converse intimately with God's works, espe- 
cially in the mysteries of the vegetable world. It is to be 
presumed, that with primeval man every day was, in a 
sense, a devotional day — that each hour as it flew, bore on 
its wing some grateful expression of a heart that beat with 
undeviating affection towards its Maker. Still it seems that 
the Almighty, though he approved with answering love each 
hour's devotion, thought proper to consecrate an entire day, 
when, laying aside the innocent employments of Eden, man 
should occupy himself in direct acts of worship to Jehovah. 
Thus did this paradisaical Sabbath teach the paramount ob- 
ligations of devotion — strictly so called — amid scenes where 
every ordinary emotion partook somewhat of a devotional 
character. 

But " the Sabbath was made for man," with reference 
to him more especially^ as fallen^ and as needing the help 
which such an institution affords both to his body and his 
soul. 

After sin had entered into the world, one of the immedi- 
ate consequences was, the necessity for constant toil to sub- 
due the earth, and to extract from it the food necessary for 



1*HE SABBATH MADE FOU MAN. 17 

man and beast. " Cursed was the ground for man's sake." 
From the moment this malediction was pronounced, the 
earth smiled no longer, an Eden whose spontaneous fruits 
invited the eye and regaled the taste ; but thorns and net- 
tles overspread its surface, and man was doomed to obtain 
his bread in the " sweat of his face." Thenceforward his 
eyes were turned downwards, and his back was bent towards 
that soil which must be implored first to support life, and 
which is destined at last to receive into its bosom the wea- 
ried and worn-out tabernacle of the flesh. This decree of 
Heaven is fulfilled in the never ceasing toil of successive 
generations, delving, in some instances, for a bare subsist- 
ence, and in others, to accumulate exhaustless stores of 
affluence. But how soon would the mortal frame-work 
wear out, if this labor were not broken by some intervals 
of rest ! In mercy to the body. Providence has interposed 
the night, when gathering shades invite to repose, and the 
darkness hinders the ambitious and the covetous from driv- 
ing on their schemes of glory or of gain. Nor is this all ; 
there comes around the weekly Sabbath, wherein our Ma- 
ker forbids us to ply the exhausted energies, and commands 
us to allow them one day in seven for rest and for recrea- 
tion. Merciful provision ! Both man and beast share in 
its influence ; and even sympathizing nature seems to re- 
joice in its holy tranquility. 

If this institution were necessary or important in the j^rme- 
i?aZ state, how much more important to us diS fallen creatures ! 
The body then, like the soul, was immortal, and its weari- 
ness was but a pleasurable excitement of the muscles, pre- 
paring them for the enjoyment of dewy rest ; whereas now, 
our weakness is premonitory of dissolution ; and the invol- 
untary pressure of care and labor, should, we think, en- 
hance in our estimation the value of a day which tends so 

2* 



18 BOOK FOR THE SABBATH. 

directly to recruit and strengthen our exhausted faculties. 
However men of sordid minds may grudge this precious in- 
terval^ and to whatever unhallowed purposes they may pre- 
sume to desecrate it, still it is one of the greatest blessings 
to fallen man ; and it speaks of the care and kindness of 
his Maker even towards his physical weaknesses. The body 
and mind of man must have rest. They must have more 
than the season of sleep allows. Besides, it is according to 
the analogy of nature. The works of God, though they seem 
so full of variety and of change have their Sabbaths — their 
seasons of repose. The ocean is not always agitated ; but 
sleeps, at times, in unbroken tranquility. The winds 
are not always in motion ; but are often hushed, as if the 
zephyr even had ceased to breathe. The bird is not for- 
ever on the wing, nor the beast of the forest always in pur- 
suit of his prey. Behold the seasons ! See how nature 
comes forth recruited after her temporary repose ! And 
shall man wish to ply with incessant toil the poor body, so 
easily fatigued and so soon to faint and die ? Shall he de- 
ny the necessity of a Sabbath to eke out its little strength 
or impugn that divine wisdom which has appointed it for so 
beneficent a purpose ? What a happy period will that be,, 
when, acting under the authority of all the divine commands^ 
men will allow to themselves, to their dependents, and to their 
cattle, this season of rest from the cares and toils of earth I 
How much it will tend to break the force of those evils 
which, through sin, have invaded the physical frame, and 
made it, in most instances, the abused instrument of un- 
righteousness ! A universal Sabbath ! Who would not 
implore the God of the Sabbath to roll on its advent, and 
give to earth a rest from the burdens which have so long 
and so grievously afflicted her? 

But the soul of man needs the influence of the Sabbath 



THE SABBATH MADE FOR MAN. 10 

as well as the lody. It is " a rest for wearied minds.'' 
The Creator, in its appointment, had a view principally to 
our spiritual improvement. 

The necessity for toil which was laid upon the body 
reaches equally the soul, in that constant care for the things 
of earth, which, in the first instance, applies to a bare sub- 
sistence ; but subsequently respects a thousand forms of 
mere sensual gratification. 

Man is now " of the earth, earthy.^' He draws from it 
his aliment ; he looks upon it as the prolific source of his 
gains ; and his mind fixes on its vegetable and mineral pro- 
ductions as the foundations of civilized greatness. In his 
selfish appropriation of its fruits, he almost forgets that God 
made it ; or that he challenges the gratitude of man for 
every blessing which it affords. The animal that grazes 
on its herbage is as thoughtful of the divine goodness as 
multitudes who gather out of its bosom the means of sup- 
port and of affluence. How needful then to break in upon 
this earthly and selfish soul, and by some means to teach 
it, that God is the giver of all good ; and that it is his hand 
which openeth, " to satisfy the desires of every living thing." 

But suppose there was no weekly interruption of our la- 
bors ; that every day was alike a day of toil ; that our eye 
was ever bent on this earthly clod, and our hand busied 
unceasingly in its cultivation ; should we be likely to think 
of the immortal part of our nature, or tt) make provision for 
its present happiness or its future destiny ? Would not the 
carnal principle triumph even more than it does now ; and 
would not God and the obligations which we owe to Him 
be forgotten, in the all-absorbing pursuit of temporal gains ? 

It would seem that, in prospect of such a result, our gra- 
cious Benefactor has interposed this day of rest, and called 
us to cease not only from bodily labor, but from the cares 



20 BOOK FOR THE SABBATH. 

and anxieties which, in conneclion with such labor, must 
press upon the soul. 

It is to lift the mind up from earth, and to bid it look to- 
wards the heavens, that this sacred day is provided. Man is 
called upon to erect himself; and to remember, that whilst 
the body is of earthly mould, the soul is immortal and ac- 
countable. He is to consider that a higher destiny awaits 
him, and a nobler provision is in reserve for him, if, obedi- 
ent to heaven's call, he subjects the body to the soul, and 
prefers the interests of eternity to those of time. 

The Sabbath is all-important not only to the Chris- 
tian, who hails its privileges as the foretaste of heaven, and 
gathers on this day a double portion of ihe spiritual manna 
to refresh the soul ; but of what incalculable importance is 
it to those who as yet have not learned to appreciate its ho- 
ly rest ! Yes ; it was made even for thoughtless, wordly- 
minded man ; and much as it may be despised by him ; or 
irksome as its restraints, in many instances, are to him ; yet 
let him understand, that, were it not for this day to break 
in upon his habits of sensuality and of sin — to call him off 
from the intense application to earthly things which char- 
acterizes him — his immortal interests would be put in even 
greater peril than they are now ; and the hope of his salva- 
tion would be well nigh extinguished. But the Sabbath 
dawns upon this votary of earth, and speaks of nobler pur- 
suits, and tenders to him a brighter reward. It checks the 
soul in its career, and stirs up within it the recollection of 
its original state, and the conviction of its present miseries. 
It is a pause most healthful, wherein the claims of God 
may be heard over the importunate claims of the world ; 
and when the still small voice steals into the moral sensi- 
bilities, and awakens man to the consideration of his charac- 
ter and of his destiny. Blot out this day from the moral 



THE SABBATH MADE FOR MAN. 21 

calendar, and allow the naturally earthly mind to take an 
unyielding grasp of its pursuits— to hold on to them week 
after week and year after year — and who cannot foresee 
a rapid deterioration of the nohler attributes of our nature, 
if not a total extinction of the hopes of salvation ? 

Nor can we sufficiently admire the wisdom and benefi- 
cence of God in placing this barrier across our path to 
death, and thus making that self-ruin which we are bent on 
the more difficult ; so that, in accomplishing it, we must 
break through or trample down this merciful obstruction. 
How does the voice divine seem to speak in the sacred 
stillness of this day ! How does the conscience respond to 
its obligations ; whilst mercy, as if seated on her pure and 
lovely throne, with an eye that weeps over our sins, and a 
hand that bears in it the cup of salvation, invites us to im- 
prove this day of our visitation, and to prepare for heaven's 
unending joys ! 

It was in this sense that the Sabbath was made for man. 
God intended it to be the day of his salvation. Such it has 
been to thousands and tens of thousands, who on this day 
have listened to the gospel message, and felt its power in a 
conviction of their guilt and in the implantation of a hope 
of the divine forgiveness. It is on this day, that the mes- 
senger of the gospel lifts up his voice, and invites the wea- 
ry and the heavy laden to come to Jesus and find rest. All 
who are pressed with earthly cares, or who are bowed 
down under earthly burdens, may here find a grateful re- 
ception, and feel their sorrows assuaged by a hand that has 
promised to wipe away all tears from our eyes. 



22 BOOK FOR THE SABBATH. 



CHAPTER V. 

IMPORTANCE OF THE SABBATH IN ITS BEARINGS ON INTEL- 
LECTUAL AND SOCIAL IMPROVEMENT. 

Whilst the highest glory of the sacred day respects its 
direct moral influence, in abstracting the soul from earthly 
cares, and pressing upon its attention its responsibility to 
God ; yet are there incidental advantages^ which it brings 
along with it, worthy of grateful consideration. 

Every person of observation must perceive, that the ef- 
fect on the mind of a perpetual attention to mere secular 
business, is to narrow its conceptions and to cram.p its no- 
bler energies. This is especially evident where the em- 
ployment is such as to give but little scope to the intellec- 
tual faculties. The mere daily task to which the laborer 
applies himself, comes to be but a mechanical movement 
of the muscles. In learning the trade or art, the mind 
may originally have been somewhat exercised ; but after 
much experience, it ceases to be greatly interested. The 
mechanic or the husbandman has in general but little to 
excite the higher faculties, and to keep them in constant 
and improving action. I say, in general ; because there 
are instances in both departments of labor, where genius 
and enterprise are strongly developed. The great mass of 
mind however is not thus roused to activity ; and when the 
day's work is done, it is scarcely conscious of having put 
forth a mental eflTort in the task. 

But where the employment, according to general estima- 
tion, requires more thought, it will still appear that the 
sphere is but a circumscribed one, even allowing some de- 
gree of perfection is attained in it. The tradesman who 



IMPORTANCE OF THE SABBATH. 23 

confines his niind closely to his particular business, and, by 
his success, proves himself a proficient in it, may, if ques- 
tioned on other and more important topics, show a humili- 
ating ignorance. Thus whilst the mind, on a given subject, 
may discover shrewdness, its general character, by the de- 
nial of a wider sphere in which to exercise itself, may ex- 
perience a serious deprivation. 

These opinions are advanced, not with a view of depre- 
ciating an honorable employment, but simply to show, that 
most of the occupations necessary for man in his present 
state, have a tendency to retain the mind within a very nar- 
row sphere, and deny to it that opportunity of improvement 
which its immortal nature demands. How few of the mil- 
lions of earth's inhabitants can enjoy the privilege of high 
mental cultivation ! How must the immense majority ap- 
ply their thoughts, from year to year, to the mere point of 
supplying their daily wants ! In such circumstances, it has 
pleased a beneficent Creator to ordain one day in the week 
for a sort of culture, which, acting directly on the interests 
of the soul, is, at the same time, calculated to raise the in- 
tellect above the contracted limits where it is usually con- 
fined, and to throw upon its view such topics as would nat- 
urally improve its powers. This immense advantage can- 
not be appreciated but b)' a comparison of those who dwell 
under Sabbath influences with those who are denied them. 

Not merely would the moral interests, by unceasing toil, 
suffer a gradual deterioration, but in corresponding rapidity 
would the mind itself be cramped and fettered. Think 
then of the vast importance of the Sabbath to the general 
intellect of the nation ! It reaches or is designed to reach 
every class of men, and lays its instructions before the hum- 
blest no less than the most gifted citizen. It invites the en- 
tire mass of mind to a contemplation of themes the grandest 



24 BOOK FOR THE SABBATH. 

and the most imposing which can awaken and interest its 
attention this side of eternity. It is intended there shall be, 
for one whole day in the week, a suspension of our ordina- 
ry pursuits, to give place to a species of intellectual and 
moral training, which augments powerfully the spiritual and 
intellectual over the animal impulses. Here, on this day 
of rest, the soul may receive those impressions of divine 
truth, which fashion it, by God's blessing, to a sublimer 
mould of moral beauty. Here, the mind, which has been 
denied the advantages of early culture, or which, by the 
stern necessity of nature's first law, is obliged to think 
throughout the six days on one theme — and that not calcu- 
lated to enlarge its capacities— may come and sit at the feet 
of a Teacher, who spake as never man spake ; and may 
weekly learn from that divine Teacher lessons which man, 
in his collected wisdom, could never impart. Can we ap- 
preciate this privilege ? Can we gather up and exhibit the 
results to the soul and to the intellect, which the weekly 
Sabbath affords; or can we say, how much of direct im- 
provement is gained to all classes, high as well as low, by 
this too much neglected institution of heaven ? 

Consider the range of subjects which are discussed in the 
sanctuary ! The being of God — the creation of the world 
— man's origin, his innocence and his fall — the moral his- 
tory of our race — the attributes of God — the duties we owe 
to him — the nature and consequences of sin — the glorious 
work of redemption by Jesus Christ — the mystery of the 
incarnation — the death and resurrection of Christ — the ac- 
countability of man, and the day of retribution — the glories 
of heaven — the obligations of the moral law, embracing all 
the duties which we owe to our neighbor as well as those 
which we owe to God — such, without including sacred anti- 
quities, are some of the topics which on the day of rest are 



IMPORTANCE OF THE SABBATH. 25 

spread before the mind. Can any person deny an incalcu- 
lable improvement from such a weekly training enjoyed all 
over the land, and by every class of our citizens ? " Bless- 
ed indeed is the people" — even in an intellectual point of 
view — " that know the joyful sound." 

Let every man then who values the improvement of tha 
intellect stand by the Sabbath and its institutions. Let no 
rude hand, laid on this ark of God to demolish it, be en- 
couraged ; but let every such effort be frowned upon as an 
attempt not only to put out the light of religion, but to 
shroud the intellect in midnight gloom. 

If illustration were needed of the good effects of the 
Sabbath in intellectual as well as moral improvement, we 
might cite the examples of Scotland and of New England, 
where this institution is more generally respected and more 
scrupulously observed, than by any other equally extensive 
communities. 

Now it is the united testimony of those who are acquaint- 
ed intimately with these sections of the civilized world, that 
there is more general intelligence and a stronger common 
sense, running through all classes of their population, than 
are to be found so generally any where else. But to what 
is this intellectual superiority to be attributed ? Shall not 
their respect for, and attention to Sabbath instructions come 
in for a part at least of the elevating influence ? 

When it is considered that the inhabitants of these coun- 
tries, by almost common consent, — laying aside every sec- 
ular employment and suspending every pursuit of mere 
pleasure, — are accustomed to attend upon the worship of 
God, and to listen to the expositions of his holy word ; when 
young and old, rich and poor, are seen giving their fixed 
and serious attention to this day of moral and intellectual 
culture ; the effect, it must be conceded, is to make them 

3 



26 BOOK FOR THE SABBATH. 

not only the most moral but the most intelligent of commu- 
nities. 

Other influences, we admit, are associated with this, in 
raising and sustaining the mass of mind to the point of prac- 
tical intelligence to which it seems to have arrived. Their 
excellent system of common- school education — their Sun- 
day schools— their fire-side instructions, all unite in the work 
of improvement ; but even these owe their origin and their 
healthful operation, in a great measure, to the Sabbath and 
its divine teachings. This is the fountain and those are the 
salubrious streams. IVere this sacred day to fall into dis- 
repute, how soon would even these favored regions sink in 
mind as well as morals ; and with the fountain corrupted or 
exhausted, how certainly would every streamlet of good be 
tainted or finally dried up ! A dark day, to Scotland and 
to New England, would that be, which should see their 
Sabbaths merged in the secular week, whilst the people 
were scattered " as sheep without a shepherd," and their 
hills and vallies were to echo no more to the music of" the 
church going bell." The shock would be felt in every de- 
partment of mental labor. The sun of their glory would 
be suddenly eclipsed. The tender intellect would droop in 
the bud, and the man of giant powers, after a few convul- 
sive efforts, would expire without the hope even of a suc- 
cessor in intellectual greatness. 

Men of mere worldly wisdom are not willing to concede 
the dependence of the intellect on religion. Because a few 
specimens of cultivated intellect have in every age exhibi- 
ted themselves independent of, and often in opposition to 
religion, the inference has been, that the institutions of re- 
ligion are not a necessary auxiliary in the development of 
mind. But without inquiring how much the characters just 
alluded to, may, in their earlier impulses, have been indebt- 



IMPORTANCE OF THE SABBATH. 27 

ed to religion ; or showing, that many of their most polish- 
ed weapons have been stolen from her armory, and then 
turned against her cause ; we claim, that the general intel- 
ligence of great communities is very intimately connected 
with and dependent on christian institutions. The remarks 
already submitted, go to prove this. Never can the mass 
of mind be hopefully cultivated without the aid of religion 
in some way. Her power must be felt at least in the ad- 
ministration of discipline ; for experiment upon experiment 
has proved, that appeals to honor, or to ambition, or even 
to virtue unsupported by piety, are inefficient in control- 
ing the passions, and in awakening the industry of the 
youthful mind. 

What supreme folly was exhibited a few years ago, in an 
exclusive codicil of a rich man's will,* whereby an attempt 
has been made to divorce religion from benevolence — to 
provide for the orphan mind without a recognition of the 
orphan's God — to erect a proud temple to science, and yet 
command piety — ever the patroness of science — to stand 
without the gates. Never can the experiment succeed. 
The orphan will be an orphan still, if no hallowing influence 
of religion is allowed to reach his heart and mind. His 
soul will awake to no voice so soon as the voice of gospel 
truth ; nor find in any inferior motive a sufficient impulse 
to bear it forward in the pursuit of knowledge. There is 
something melancholy in the idea, that these orphans are 
to be entombed, as it were, in that splendid pile of Grecian 
architecture, which, without the enlivening influence of re- 
ligion, we venture to predict, must prove but a mental mau- 
soleum. 

Since then the Sabbath is the great day of weekly train- 

* Stephen Girard, Philadelphia. 



28 BOOK FOR THE SABBATH. 

ing to the general intellect of the nation, operating directly 
through its ministry and its Sunday schools to interest and 
strengthen as well as to purify the mind, how should every 
good citizen, we again say, sustain by his example and his 
pecuniary patronage its salutary institutions 1 



CHAPTER VI. 

THE SABBATH PROMOTIVE OF SOCIAL IMFROVEMEWT, 

The social propensity of our nature leads us to desire the 
fellowship of kindred minds. This is a universal charac* 
teristic of man. Its indulgence however is not always in- 
nocent or improving. On the contrary it is not unfrequent- 
ly the source of great moral corruption. The social sym* 
pathies, when not purified by religion, may become a pow- 
erful medium of evil influence ; and men will occasionally 
perpetrate, in company, an amount of wickedness, which, 
on their solitary responsibility, they would not dare to con- 
template. 

As a means of counteracting this evil tendency, God has 
given us the weekly Sabbath, wherein these social sympa- 
thies are awakened and strengthened under circumstances, 
not only innocent, but highly improving. The selfish 
aims which, in ordinary business conventions, operate to 
draw men together are not influential here ; but man meets 
his fellow man to sacrifice on holy ground his prejudices, 
and to recognize the superiority of those distinctions which 
relate to moral character. On the Sabbath, and in the sanc- 
tuary, the heart is addressed by motives which apply with 
equal force to all ; and which annihilate, for the time being 



SABBATH PROMOTES SOCIAL IMPROVEMENT. 29 

at least, the adventitious distinctions of earth. Whatever 
may have been the difference of birth, or of education, or 
of outward meanness or grandeur, all are made to feel that 
they have a common origin, and a like fearful destiny. 
They are drawn together on the principle of a common 
guilt and danger, exposing each individual to wrath divine ; 
and in view of which each one must take the same lowly 
and penitent position, and must look alone to the same gra- 
cious deliverer. A ship-wrecked company, before the 
storm, may be divided off into several grades of character 
and influence, from the poor cabin-boy to the titled passen- 
ger or authoritative commander ; and they may manifest no 
special interest in each other so long as nothing occurs to 
break down these social barriers. But as the storm rises 
and the vessel reels and plunges, until her parting timbers 
show the ruin that impends, the distinctions of rank and of 
condition are lost sight of, and the principles of a common 
humanity are felt in their full force. Somewhat similar is 
the effect of a frequent contemplation of that moral ruin 
which has come upon us all ; and which threatens as heavy 
a destruction on the high as on the low in society. When 
in the sanctuary, this sad truth is exhibited, can man pride 
himself in circumstantial greatness ? Must he not feel a 
fellowship in moral suffering and guilt, with the humblest 
worshipper in the assembly ? And when it is announced, 
that heaven's mercy is as free to the poor and the ignorant as 
to the affluent and the learned, must he not see and feel, 
that " God is no respecter of persons .?" 

But it is not alone those of superior condition in life on 
whom the Sabbath and its institutions operate favorably in 
a social point of view ; the prejudices which those in an in- 
ferior condition sometimes entertain towards those who are 
in certain respects their superiors, are as strong and as difE- 

3* 



80 Bools. ton T^l^ SAfiMTfi. 

cult of removal, as are the vanity and pride of the latter on 
account of a providential superiority. It is too apt to be the 
case, that outward splendor is interpreted as the sure in- 
dication of a proud and haughty spirit. Happily therefore , 
the Sabbath and the sanctuary bring these extremes of so- 
ciety into nearer contact, and place them together under 
circumstances calculated to remove all unjust suspicions 
and prejudices. When the man of riches or of learning 
is seen bowed in humility by the side of the humblest arti- 
san — when his eye is filled with tears, and his prayer is 
heard for forgiveness, how must every unkind prejudice be 
driven out of the mind ; whilst it is acknowledged, that re- 
ligion can at the same moment, carry its consolations into 
the heart of a Nicodemus and of a Magdalen. 

It is impossible to estimate the importance of this holy 
day, in thus associating all classes in the worship of God 
— in eradicating prejudices — kindling a spirit of charity and 
kindness ; so that, whilst it purifies our moral, it improves, 
at the same time, our social nature. Nor can we say, how 
much we are indebted to it, as a means of mutual respect 
among all classes ; since moral superiority is thus often ex- 
hibited in its loveliest forms, by those to whom Providence 
has denied the distinction of an outward grandeur. 

The Sabbath gathers around heaven's altars, almost the 
entire population of towns and villages ; and having congre- 
gated where human distinctions are not known, nor base 
passions likely to be stirred, they all bow together under a 
sense of common obligation, supplicating the Father of mer- 
cies — who is the Father of all — to forgive their sins and be- 
stow his grace in time of need ; whilst the Holy Spirit 
breathes over them his subduing influence, thus qualifying 
them for the service of God and disposing them more effec- 
tually to love and serve each other. Can such an assembly 



SABBATH PROMOTES SOCIAL IMPROVEMENT. 31 

break up without an additional sense of fraternal obliga- 
tions ; or should any vindictive or unbrotherly feelings have 
been entertained, are they not here likely to be repented of 
and eradicated ? Does not our holy religion say to the vin- 
dictive, " leave thy gift at the altar, and first go and be re- 
conciled to thy brother ?" O the softening and subduing 
influence which this day of love exerts upon the stormy pas- 
sions of the soul ! How difficult for man to yield himself 
to its weekly services and still retain any unkindness of 
feeling towards his fellow man ! 

How many incidental charms does this blessed day bring 
along with it ! It arrays the body in its best apparel ; and 
since neatness and moral improvement have strong affini- 
ties, it thus prepares the way for the adorning of the spirit, in 
order that we may wait properly on the king of Zion, whose 
weekly audience day is open for all to come and pay him 
the homage of sincere devotion. The Sabbath was indeed 
made for man ; and for man as a social being. Then, with 
his family and his friends, he may meet at the " gate of 
heaven" to render a service the most important and sub- 
lime ; and which, whilst it brings glory to God and good to 
the worshippers, casts over the whole face of society a soften- 
ing radiance, linking together in works of benevolence the 
rich and the poor, and making them the common recipients 
and the common almoners of heaven's bounty to mankind. 



32 BOOK FOR THE SABBATH. 



CHAPTER VII. 

CONSERVATIVE INFLUENCE OF THE SABBATH. 

From the foregoing remarks it is plain, that the Sabbath 
tends to bring into exercise the social and benevolent feel- 
ings, as antagonist to the selfish principles of our nature. 
It naust therefore be a nneans of binding together in harmo- 
ny and love those communities which respect and attend 
upon its institutions. 

By congregating for public worship, men acknowledge 
themselves christian brethren, under obligations to the same 
Almighty Being, and through his authority, to each other, 
in all the offices of social benevolence. This is a bond of 
union, strong in proportion to the pure principles and high 
sanctions in which it originates. Under these circumstan- 
ces, the general good will be likely to draw attention, when 
any question of great practical importance is agitated. Per- 
sonal and local prejudices and mere selfish aims will not 
have the same sway in the adjustment of difficulties, or in 
the projection of public improvements, as they would have, 
were the institutions of religion habitually neglected. The 
very principle, " thou shalt love thy neighbor as thyself," 
cannot fail to exert some influence against that natural sel- 
fishness which blinds us to the claims of others ; or which, 
when a personal advantage may be taken, tempts us to in- 
vade their rights or their interests. 

The Lord's day inculcates also, in its moral lessons, the 
importance of a faithful discharge of all the relative duties. 
By an attention to the instructions of the sanctuary, we 
find, that it is as much a part of religion to discharge our ob- 
ligations to our neighbor and to society in general as it is 



CONSERVATIVE INFLUENCE OF THE SABBATH. 33 

to make sure our own title to heaven. We are also taught, 
as citizens, to do honor to the civil magistrate, and to obey — 
where conscience is not violated— the laws of the land. 
These obligations, derived from divine authority, are ex- 
plained and enforced on the Sabbath. Who then can doubt 
the conservative influence of this day with its moral lessons 
and its authoritative mandates ? Can the restless, revolu- 
tionary spirit find encouragement in its treasonable designs ; 
or can a disregard for law and civil authority be engender- 
ed where the whole bearing of the sacred lesson is to re- 
press and exterminate hatred and covetousness, violence 
and ambition ? 

There is probably no ligature which binds together the 
social state more strongly than this ; nor is there any influ- 
ence more constant and sure, in retaining the discordant 
moral elements in union. Patriotism, without religion as 
its basis, cannot, with certainty, be depended on. There 
must be moral principle, or salutary laws will not be likely 
lobe framed, nor, if framed, will they be generally respec- 
ted and obeyed. In the absence of coercion by standing 
armies — a system which, under imperial governments, is 
justified on the ground of necessity — the citizens of a re- 
public must look to the virtue and general intelligence of 
the mass of the people, as the only sure pledge for the dis- 
charge of public and social obligations. As the Sabbath 
exerts over the intellect of the nation so mighty an influ- 
ence to elevate and to improve it, so no other means is so 
efifectual on a great scale, to suppress vice and to encourage 
virtue. It thus becomes the great van-guard of general 
morality, and tends to strengthen the main securities to 
which — as a free people — we must look for the preserva- 
tion of our civil institutions. 

It will not be denied — after such convincing experiments 



34 BOOK FOR THE SABBATH. 

as have been furnished — that mankind, until they are both 
virtuous and intelligent, are unfitted for self-government. 
Mere intelligence is not enough. The French nation were 
intelligent, but they were not virtuous, when the fatal ex- 
periment was tried, of passing suddenly from a regal to a 
popular government. Moral principle was wanting, and 
hence the transition was to desolating anarchy. The re- 
ligion of the nation — if any religion it could be said to have 
had — was darkness not light. There was no Sabbath, none 
that deserved the name ; for it is well known, that the Sab- 
bath, where papal influence takes the lead, is a mere gala- 
day, one part of which is spent in solemn mummery, and 
the remainder in theatrical exhibitions and in sensual riot. 

The political revolutions in South America, which have 
followed each other in such rapid succession, are additional 
testimony to the position that, where the popular will is the 
governing impulse, virtue and intelligence must be the ba- 
sis of a government. The religion of these countries, as 
of France, is Christian in nothing scarcely but in name, 
whilst ignorance and vice pervade the great mass of the 
people. But why need examples be multiplied to illustrate 
a point so plain ? What intelligent mind but must see the 
immense importance of the Sabbath — with its varied relig- 
ious teaching — in creating a healthful tone of morals, and 
thus throwing around our civil institutions a security which 
no other means could supersede or supply ? 

Whatever may be our sectional jealousies ; or numerous 
as may be the conflicting interests which agitate our polit- 
ical conventions, it is delightful to reflect, that when the day 
of holy rest returns, party animosity is in general laid aside ; 
and we meet over the length and breadth of the land, to 
acknowledge at God's altars, the same blessings of free- 
dom, and to implore for each other the healthful spirit of 



APPEAL TO MEN OF INFLUENCE. 35 

piety. Then the prayer goes up to the Father of mercies, 
that we may be a prosperous and united people — that the 
spirit of brotherhood may supplant that of discord ; and 
that, whatever of evil in operation or in design exists to 
weaken our national compact, may, by a wise and holy 
Providence, be averted or be overruled for good. 

Such being the influence of the Sabbath on our great na- 
tional interests, it must pour its purifying waters into the 
very fountain of our prosperity. It must neutralize, if it do 
not actually exterminate, all that is bitter or poisonous. 
Sending its vivifying streams into every department of social 
life, it must nourish the tree of liberty, and perpetuate its 
grateful shade and its salubrious fruits for the benefit of the 
remotest posterity. 



CHAPTER VIII. 



AN APPEAL TO MEN OF INFLUENCE IN FAVOR OF THE 
SABBATH. 

The train of remark in the preceding chapters is design- 
ed to lead to one grand practical inference, viz. that the 
obligations to keep holy the Sahbath day extend to all class- 
es and descriptions of men. 

The origin of the Sabbath, it appears, was coeval with 
the origin of our race ; and was therefore intended to fol- 
low down the stream of time, and to exact the respect and 
homage of accountable man through each successive gen- 
eration. 

The injunction to keep the Sabbath was renewed at 
mount Sinai amid circumstances of deep solemnity ; when 



36 BOOK FOR THE SABBATH. 

Jehovah, the great moral Law-giver, stereotyped the pre- 
cept which relates to it in the very centre of the decalogue, 
thus indicating, by its relative position, its perpetual and 
universal obligation. 

The great event which led to the change of the day— an 
event equally interesting to all mankind — impresses us with 
the same idea. The fact, that the Sabbath was made for 
man ; to improve both his moral and his intellectual nature 
— that it reaches all classes by its healthful influence — that 
it strengthens and purifies the social bond ; removing preju- 
dices and promoting charity and kindness — that, in relation 
to all our civil institutions, it is strongly conservative in its 
influence ; all this, goes to prove, the general obligation to 
respect and to keep inviolate the appointed day of rest. 

It would seem as if no man could properly claim to be a 
philanthropist, who by his example or in his discourse aims 
to weaken the moral power of so salutary an institution. 
Patriotism is not, we know, the grand motive which should 
influence men in the observance of this day. High above 
this stands the authority of God. The edict, " remember 
the Sabbath day to keep it holy," comes from the very 
throne of the Eternal. But as the divine laws were fra- 
med with a view to man's interests for time as well as for 
eternity, it so happens in this as in every analogous case, 
that godliness is profitable even for the life that now is. 
Patriotism and piety are here closely united. The Sabbath 
is a perennial source of public virtue. On this ground, it 
appeals to every citizen for his respect and his example in 
its favor ; and he who thinks lightly of the institution, or 
who habitually desecrates it, evinces at the same time a 
disregard for the general good and a practical disrespect 
for the commands of his Maker. 

Men of the world — though slow to learn the superiority 



APPEAL IN FAVOR OF THE SABBATH. 37 

of the divine wisdom — will find, at last, that the strict ob- 
servance of the Sabbaih is the sure criterion of healthful 
morals and of general prosperity. Every enterprise which 
concedes not this point ; which is prosecuted in violation of 
this precept of the decalogue, can have, we think, but an 
ephemeral success. It is not possible to cast contempt on 
God's commands and prosper. The doctrine of providence 
must be denied, or man cannot abjure heaven's authority 
and hope to be blessed. No nation can exist long — as a 
free nation — without the Sabbath ; and every plan or busi- 
ness which invalidates this moral and social bulwark, tends, 
at the same time, to undermine our civil institutions. 

How sad a spectacle is it therefore, when a practical dis- 
regard for the Sabbath is seen among the nation's rulers and 
representatives! What short-sighted policy, to invade and 
desecrate this day which God has challenged to himself for 
the express purposes of rest and of devotion ! Are they 
serving their country when they are dishonoring their God ? 
Why, we would ask, must the whole land be driven over on 
the Sabbath, in order to carry forward one day the privi- 
lege of letter and newspaper communication ? The thun- 
der of these vehicles is heard in our towns and villages, dis- 
turbing often the sanctuary of God, and drawing together 
an idle multitude who might otherwise be induced to at- 
tend upon divine worship. No pious man, from conscien- 
tious scruples, can accept of office or employment in this 
vast Sabbath -desecrating department. How many brute an- 
imals also, who, by God's law, have a right to rest as well 
as man, are jaded and broken down in this unhallowed busi- 
ness ! How many immortals are hereby denied the privi- 
lege of that moral culture which the sanctuary tenders ! 
What excitement about the news, when the twanging horn 
announces the arrival of the mail ! What a rush to seize 

4 



38 BOOK FOR THE SABBATH. 

the latest intelligence ; and how are the hours of the Sab- 
bath desecrated in poring over it ! How is heaven's truth 
— even when it has made some hopeful impressions — neu- 
tralized by such Sunday reading as this ! Do our rulers 
understand that this systematic disregard of God's law tends 
to the overthrow of our free institutions ? Do they reflect 
that every thing which deadens the conscience of the na- 
tion is premonifbry of the downfall of our liberties ? 

Look again at the occasional invasion of the Sabbath by 
congressional legislation. What a spectacle ! The repre- 
sentatives of a free nation — achristian nation — pushing their 
business into the Sabbath ! On this sad example the eyes 
of millions are riveted. What is done at the fountain- 
head of power descends in every direction and spreads all 
over the land. What a blow is thus given to this vital in- 
stitution! Who can tell how deep a wound is inflicted 
on the morals of our country, and through these, on the 
cause of civil liberty ? 

Let men in power and men of influence generally, re- 
member, that we rest on them a responsibility in regard to 
Sabbath observance, which exceeds simply their own per- 
sonal obedience or disobedience ; for multitudes are sway- 
ed by their example who have not as yet raised their eyes 
to the great source of all moral obligation. When we can 
see a reform among the influential, we may confidently look 
for an improvement in every department of society ; and 
this blessed day may exert once more its designed eflfect 
upon the mind and heart of the nation, to purify what is 
wrong and to perpetuate what is good in our social compact. 



PART II. 

PRACTICAL IMPROVEMENT OF THE SABBATH. 



CHAPTER I. 

THE SABBATH A DEVOTIONAL DAY. 

In order to avail ourselves of the privileges of the Sab- 
bath, it should be made, as far as possible, a strictly devotion- 
al day. A deep sense of its value, as a season of spiritual im- 
provement, should be entertained ; and its services should 
be attended upon so that, through divine grace, they may 
become a foretaste of the heavenly rest which it symbol- 
izes. 

I propose, therefore, to present some considerations which 
may aid the reader in keeping this holy day in such a man- 
ner, as to ensure the attainment of those blessings which it 
was designed to impart. 

There is reason to fear, that even among a certain 
class of professors of religion, there has been a growing 
tendency to a lax and careless attention to Sabbath obliga- 
tions. So much has been said against the puritanical strict- 
ness of our ancestors — and said in many instances with a 
view to cast contempt upon that pious generation — that 
some, who love the praise of men more than the praise of 
God, are in danger of verging to the opposite extreme ; and 
instead of incurring ridicule for their zeal and scrupulous- 
ness, they are likely to awaken the surprise if not the cen- 



40 BOOK FOR THE SABBATH. 

sure of the wicked, for their disrespect towards a divine in- 
stitution. It is plain to every reader, on which extreme it 
is safest to be found. 

I will not say that the Puritans of New England were 
patterns, in every particular, of what is right and proper in 
the practice of religion ; but it is due to their n>emory to 
declare, that their standard of practical piety was such as 
to shame the compromising spirit of later times ; and that 
even their fellings '^ leaned to virtue's side." They are the 
last men in the world to furnish a theme for the satirist. 

But the important question with us relates to our oton 
standard of piety, with respect to the moral and positive in- 
stitutions of Heaven. Are we not, though professing to es- 
teem all the precepts of the law to be right, chargeable, to 
some extent, with a lax and criminal deportment in rela- 
tion to the obligations of the fourth commandment ? That 
there is a very extensive violation of the Lord^s day is gen- 
erally admitted. The public highways and thorough-fares 
show it. Thoughtless thousands are rushing on in pursuit 
of business or pleasure ; and every species of vehicle, de- 
signed to move on land or water, is put under contribution in 
this work of general desecration. An immense portion of 
our population regard this day as a mere season of recrea- 
tion, without a single thought of its devotional aspect, or a 
twinge of conscience on account of its open and habitual vi- 
olation. Would this be so, if all who profess to " fear God 
and to keep his commandments" were uniformly strict in 
the consecration of this entire day to the service of religion ? 
Would not the Sabbath -breaker stand rebuked by the ex- 
ample of the pious ; and is there not some reason to believe, 
that a great reform might commence, which would ultimate- 
ly rescue from general disrespect, this day of our solem- 
nities ? 



THE SABBATH A DEVOTIONAL DAY. 41 

But our own improvement in piety, no less than the in- 
fluence which a right example exerts, is reason sufficient 
why we should make some advance in a strict and conscien- 
tious regard for Sabbath duties. If this day was " made for 
man," it was made in a very special sense, for a christian 
man. It is the day which reminds him of his obligations to 
Jesus ; and which bids him rejoice and be glad, in view of 
the consummating act of redemption, the glorious resurrec- 
tion. It invites him away from the perplexing cares of earth ; 
and taking him up to Pisgah, bids him survey the green hills 
and the valleys of Canaan, which are to compensate for the 
toils and trials of his pilgrimage. On this day a double por- 
tion of the heavenly manna is given ; and the water of life 
flows clear and exhilarating from the cleft rock of salva- 
tion. Each successive Sabbath might be made to approxi- 
mate in symbolical purity and py^ that final rest which re- 
mains for the people of God. These days of mercy should 
be considered as so many steps of a mighty terraced walk 
to heaven ; and the soul should rise step after step on this 
grand vestibule towards the upper temple, until it could cast 
its eager glance into the very gates of the New Jerusalem. 
But whilst such are the blessings which the Sabbath ten- 
ders to the Christian ; how few avail themselves of them 
by a proper sanctification of the day ! How little prepara- 
tion is made to meet its duties, or to reap the full advantage 
of its instructions ! What slight excuses are allowed to op- 
erate in preventing an attendance upon the sanctuary ! 
How easily will conscience be bribed to acquiescence, in a 
partial desecration of hallowed time ! How will the world, 
with its cares or its pleasures, be sufl^ered to press upon the 
beginning and the termination of the day ; whilst every part 
of it will partake, more or less, of the spirit of this obtrusive 
rival ! Under the indefinite exception of works of neces- 

4* 



42 BOOK FOR THE SABBATH. 

sity and mercy," we are tempted to rob God of his claims 
and to minister to our own covetousness, sensuality or con- 
venience. Let Christians at least," remember the Sabbath 
day to keep it holy." Let them aim to secure from all secU' 
lar intrusion^ the whole twenty-fo^ar hours of sacred time. 
Let them put off their earthly burdens in time to erect the 
bowed-down spirit, and to send its grateful aspirations to- 
wards heaven. Never let them be seen — exce][>t in cases of 
undoubted necessity — on any journey, or in any employ- 
ment, by which men are wont to violate the sacred day. 
It must be with them a strictly devotional day. The body 
must rest from toil, the mind from corroding care, and the 
soul from sin. Leaving the dull earth far behind, we should 
rise into the salubrious regions of gospel purity, and take a 
full inspiration of the air of heaven. 



CHAPTER II. 



SATURDAY EVENING ; OR THE PREPARATION. 

It was customary in patriarchal times, to prepare the 
mind for the proper celebration of their sacred festivals. 
By the command of God, they were to sanctify themselves ; 
to separate their thoughts from the world, and lo direct 
them towards the holy services which they were anticipa- 
ting. We do not insist that under the christian dispensa- 
tion, the worshipper is bound, by the same explicit com- 
mand, to appropriate a certain time as a preparation-season 
for the Sabbath ; but the expediency of such preparation 
cannot be questioned. The mind that is fixed for six days 
on mere secular business, cannot at once pass from this 



SATURDAY EVENING. 43 

sphere of earthly associations into the hallowed employ- 
ments of the Sabbath. It must necessarily carry the taint 
of its grovelling pursuits into holy time. It is not easy to 
throw off from the soul all its burdens, and command its 
undivided attention to purely spiritual topics. As well al- 
most, might you expect the agitated ocean, which had been 
lashed into strife, to subside the instant the tempest abated. 
Its billows cannot at once settle away, nor suddenly cease 
their hoarse murmurs. There is an interval between the 
storm and the calm, demanded by nature ; whose transi- 
tions are seldom violent ; and whose actings may afford 
some hints to man in relation to his spiritual improvement. 

To carry forward our worldly business or pleasures to the 
last hour of secular time, and to dismiss them only when 
conscience would be outraged by their continuance, evinces 
too deep an interest in temporal concerns, and too much 
disregard for the higher interests of eternity. Nor may 
the man who thus acts, expect to pass into the privileged 
hours of holy rest, and profit by their instructions. He 
will find his thoughts slow to enter upon the solemn work. 
They will be reaching back after their accustomed topics of 
interest. A reluctant and imperfect service will be likely to 
be rendered ; too much like that complained of by Jehovah, 
when ancient Israel " drew nigh unto him with their mouth 
and honored him with their lips, whilst their heart was far 
from him." 

To avoid these evils, and to secure the full advantages 
of the Sabbath, it is important to divest the mind of its ordi- 
nary cares, as much as possible, on Saturday evening ; and 
to allow an interval for prayerful preparation ; that the 
transition, from secular to sacred pursuits, may be easy and 
natural. The earthly burdens may thus be effectually un- 
loosed, and the soul be in a measure disposed for its appro- 



44 BOOK FOR THE SABBATH. 

priate work. A proper reverence for God, and his holy 
day seems to demand this of us. "He will be sanctified in 
them that come nigh him." He expects us to put off our 
shoes from our feet, before we presume to tread on holy 
ground. It is a high degree of irreverence to rush into his 
august presence with a careless spirit ; nor should a soul 
who thus acts expect to be met with the promised blessings 
of his grace. 

It is not possible, we know, in all cases, to effect an ar- 
rangement in the business of life, so that this season of pre- 
paration may be enjoyed. The Saturday evening is, with 
many, the busiest portion of the week. Men seem to spur 
on their exhausted energies like the last struggles of a race- 
horse ; arriving at the end of secular time jaded, and pant- 
ing with overwrought action, and unfitted for the duties 
which the Sabbath enjoins. This is owing in a majority 
of cases to the want of a devotional spirit ; and also to that 
covetousness which grudges every moment for purposes of 
religion, where it can be employed in securing the gains of 
the world. 

It will be greatly to the advantage of Christians, when 
they can close the business of the week, so as to afford 
themselves the Saturday evening as a preparation-season. 
Then anticipating the day of rest, they may disentangle 
their thoughts from earth and direct them towards heaven. 
They may begin to plume the wings of the soul for a flight 
into purer regions. Holy time will then come on like the 
dawnings of immortality, and be met, by the exultant heart, 
with the song of David ; " This is the day which the Lord 
hath made, we will rejoice and be glad in it." 

Christian reader, who hast often complained of wander- 
ing thoughts on the day of rest, ask thyself if thou art not 
to blame in this ? Has not the world been carried too near 



SATURDAY EVENING. 45 

the line which divides sacred from secular time ? Canst 
thou expect thy spirit to pass from a thousand grovelling 
cares and pleasures at once into a hallowed atmosphere, 
and without distraction, to fix its contemplations upon 
God ? Thou knowest but little of the laws of mind, if such 
be thy expectations. It is presumption, to look for a devout 
frame, if there be no previous adjustment of the moral feel- 
ings to meet the responsibilities of the occasion. Unclasp 
then thy thoughts from the world, and, by prayer and medi- 
tation, anticipate the day of rest. Go into thy closet and 
invoke the Spirit's influence to qualify thee to meet thy God 
in his holy courts. If thou hast a family, bid them prepare 
for the weekly festival. Let all their arrangements be such 
that they shall have the full benefit of so blessed an insti- 
tution. Call them away from earth's vanities in time to 
think of the superior claims of heaven. Gather them 
around the family altar and say to them ; '' Now we are ap- 
proaching the day consecrated to God. Let us withdraw 
our thoughts from all secular concerns. Let us begin to 
invest the soul with the garments of salvation ; and as we 
retire to our rest, let it be, under the impression that to-mor- 
row's dawn is commemorative of the Redeemer's triumph." 
What a blessed introduction would this be to the privileges 
and joys of the Sabbath ; and how confidently in such a 
case might we and ours look to Heaven for its sanctifying 
influence ! 



46 BOOK FOR THE SABBATH. 



CHAPTER III. 



SABBATH MORNING. 



" Awake, psaltery and harp ; I myself will awake ear- 
ly." David uttered this divine soliloquy, in reference pro- 
bably, to the approaching Sabbath. He intended to pre- 
vent the morning light with his song of praise ; and to usher 
in the day of rest with the melodies of psaltery and harp. 
O that every Christian would imitate this devotional man, 
and charge himself to awake early on the Sabbath morn- 
ing and begin the day with God ! 

There is now an additional reason to summon us at ear- 
ly dawn to the work of prayer and praise. When David 
sang his morning orisons, the strain was kindled by glorious 
events which were in prospect ; but " now is Christ risen 
from the dead and become the first fruits of them that 
slept." The seal of the sepulchre, which enclosed the Sa- 
vior's body, has been broken, and his triumphant resurrec- 
tion has been announced to his disciples, and chanted upon 
the harps of heaven. Can the Christian think of this and 
not feel moved to a holy activity, as this resurrection-morn- 
ing comes round and invites the soul to its devotions ? 
Alas ; that we should suffer any part of the Sabbath to pass 
neglected or unimproved ! But the melancholy fact is, 
that by the indulgence of the body, the soul is in many in- 
stances robbed of that portion of holy time which is all-im- 
portant as a season of private prayer and meditation. 
There is reason to apprehend, that a very general delin- 
quency is chargeable upon christian communities in the al- 
lowed indulgence of sloth on the morning of the Lord's 
day. It would seem as if, in this respect, the claims of 



SABBATH MORNING. 47 

mammon were preferred to those of Jehovah. The hus- 
bandman may be seen, al early dawn, driving the plough 
or wielding the scythe and sickle, intent on cultivating or 
gathering in the gifts of God which are necessary for the 
body ; but how is it when the soul is to be fed, or when the 
service of God is to be performed ? Does he awake as 
early on the Sabbath, and address himself with the same 
alacrity to the momentous business of salvation ? Does 
even the Christian on the Sabbath serve God as early and 
as eagerly as on other days he serves the world ? 

It is not to one class of Christians alone, that we address 
these interrogatories. Whatever be their employment, or 
wherever they may reside — whether in country or city — 
we fear that professors are in danger of robbing God of a 
part of the Sabbath, and of sleeping away, to their own 
spiritual injury, the very best portion of the day. With 
many, it seems to be considered sufficient, if they can rise 
in time to despatch necessities, and be ready to go up to 
the great congregation. Very little time is thus allowed 
for private devotions. How, under these circumstances, 
can we hope to avail ourselves of the blessings of the day ? 
Shall we not be in danger of appearing before the king of 
Zion without the appropriate habiliments ; and of exposing 
ourselves to that cutting rebuke, " Friend, how camest thou 
in hither, not having a wedding garment ?" 

The morning of the Sabbath is all-important as a season 
of private devotion. Our first thoughts should be given to 
God. We should seize the earliest moments of this calm 
and blessed season and use ihem for the soul's benefit. 

" When first thy eyes unveil, give thy soul leave 

To do the like ; our bodies but forerun 
The spirit's duty ; true hearts spread and heave 

Unto their God, as flames do to the sun. 



48 BOOK FOR THE SABBATIt. 

Give Him thy first thoughts then, so shalt thou keep 
Him company all day and in Him sleep. 

<' Yet never sleep the sun up : prayer should 
Dawn with the day ; there are set awful hours 

'Twixt heaven and us ; the manna was not good 
After sun rising: /ar-day sullies flowers : 

Rise to prevent the sun ; sleep doth sins glut, 

And heaven's gate opens when the world is shut." 

Who has not felt thetranquilizing influence of the Sabbath- 
morn ? Nature seems to sympathize with the moral asso- 
ciations of the scene. On other days, her voice is almost 
drowned amid the din and bustle of the world ; but when 
the wheels of mammon's car are arrested, and their thun- 
der is not heard, then connes forth her soothing language, 
which falls on the heart like seolian music, to subdue its 
passions and to awaken its finer sensibilities. The voice 
of nature is the voice of God. He who speaks in the sanc- 
tuary, of redemption by the blood of Jesus, speaks, from 
the hush and fragrance of the morning, of the vast and va- 
ried gifts of his providence. To commune with nature and 
with God, we must imitate David and awake early. 

The resurrection of Jesus took place before the dawn. 
Ere the sun was up, one of his faithful followers repaired 
to the sepulchre. She came in the morning twilight to 
look upon the tomb of Jesus. She found it unsealed and 
empty, and wondered what had become of her Lord. As 
she wept, a voice addressed her, at first in a stranger's ac- 
cents — lest, under the excitement, a loo sudden revelation 
might overpower her mind — then that voice was changed, 
and the well remembered tones told her that it was indeed 
her risen master. Did Mary find her Redeemer at early 
dawn ; and shall we presume to expect his presence if we 
doze away in guilty slumbers, this portion of sacred time ? 



PRIVATE AND FAMILY DEVOTIONS. 49 

No, let US rather fly to the sepulchre, and see amid the 
shadows of the morning the breaking beams of the Sun of 
righteousness. Let us gather the spiritual manna before 
the sun is up, and feed upon it, ere we refresh ourselves 
on the food that perisheth. Few would complain of dull 
Sabbaths, or wandering thoughts, or tedious services, were 
they to secure, for the purposes of private devotion, the 
morning of the Sabbath. A sacred impulse would thus be 
obtained which, like a favoring gale, would waft the soul 
onward to its rest. 

Reader, until you value and improve the Sabbath morn- 
ing, you need not expect to experience the full advantages 
of this blessed day. If, on other days, you can wake early 
to serve the world, and on this^ you take the liberty to in- 
dulge the flesh, be assured the Sabbath will not ordinarily 
prove to you a delight, nor will it close upon you with 
peace and with edification. 



CHAPTER IV. 

PRIVATE AND FAMILY DEVOTIONS. 

The secular part of the week is occupied almost entire- 
ly in attention to the business of the world. Much prayer 
should be mingled with these earthly engagements, in or- 
der to counteract their naturally seductive influence upon 
the soul. When the Sabbath comes, a new class of duties 
demands attention. Then the business of the world is to 
be laid aside altogether ; whilst direct acts of worship are to 
be performed requiring sincerity, faith, humility, and holy 
zeal. The soul is to divest itself of its temporal burdens, 
5 



50 BOOK FOR THE SABBATS. 

and to rise into a purer atmosphere, where it may commune 
with God and anticipate the joys of heaven. How need- 
ful then, that every Christian should be faithful in the devo- 
tional duties of the Sabbath ! The private altar must then 
have its full share of attention. It is vain to expect a profit- 
able attendance upon the public services of the day, if secret 
prayer be neglected, or if a stinted measure of time be al- 
lowed for its performance. Let the remarks already made 
on early rising be attended to, and there will be no curtail- 
ment of this duty ; but if sensual indulgence, or decoration 
of the body absorb the earlier portions of the day, the clos- 
et will be robbed of its claims, and the soul will lose the 
full benefit of the instructions of the sanctuary. 

On the morning of the Sabbath, there should be nothing 
like hurry or distraction of mind. There is time surely for 
a calm and serious attention to every duty and engage- 
ment. 

Private prayer, on the Sabbath, will naturally have re- 
spect to the day and its privileges. The soul will also take 
into view the events of the past week— joyous or sad—and 
will be employed in giving thanks for the divine goodness, or 
in humbling itself under the adversities of life. "How 
many blessings" — will be the suggestion of the pious heart 
— " have been poured upon me and upon mine during the 
past week ! Sweet sleep has visited my eyelids. The 
bounties of a generous Providence have been provided to 
regale my senses and to nourish my body. Others have di- 
ed ; but I am among the living. Hundreds have been over- 
taken by distressing calamities ; and some have been hur- 
ried without a moment's warning, into the presence of their 
Judge ; whilst I have dwelt safely under ttie shadow of the 
Almighty ! Bless the Lord then, O my soul, and forget 
not all his benefits," Or if it has pleased God to make 



PRIVATE AND FAMILY DEVOTIONS. 51 

the past week a season of affliction, the soul, on the return 
of this day of rest, may repair to the throne of grace with 
all its burdens, and find there the consolation which it 
needs. Prayer will then take the form of confession and 
of humiliation in view of the deserved rebuke of heaven for 
personal or domestic sins ; and it may thus become the 
soothing medium of God's mercy to the broken in heart. 

Every member of the family should be allowed time and 
opportunity for secret prayer. Let the duty be inculcated 
even on young children ; and let them understand that 
their Sabbath morning devotions should not only be attend- 
ed to, but that they should be appropriate. Are you a parent, 
take the child on your knee or call it to your side, and af- 
fectionately remind it of the design and obligations of the 
Sabbath. Bid it pray with reference to Sabbath privileges 
and duties ; or if its inexperienced mind cannot frame a 
prayer for itself, be ihou its mouth to God, and thus impress 
its tender heart with your own sense of obligation to the di- 
vine command. Delightful spectacle ! to see a whole fam- 
ily greeting the return of holy rest with gladness of heart, 
and each one employed, at an early hour, in supplicating 
the divine presence ! 

On the Sabbath, there should be some special effort 
to excite an interest in the family devotions. Instead 
of being conducted in the usual manner, some variety 
might be introduced — as the singing of an appropriate hymn, 
or propounding a few questions bearing on the duties of the 
day. The portion of Scripture read might also be appro- 
priate, and a few remarks serving to fix the attention upon 
it might be profitably made. The family altar should, on 
this morning, send up a flame of augmented purity and 
brightness. Every thing proper and allowable should be 
done, to make this part of the Sabbath service interesting 



52 BOOK FOR THE SABBATH, 

and profitable to the household. Where there are children 
and dependents, the family worship should be conducted so 
as to interest without wearying the mind. There may be 
a hurried brevity which savors of insincerity or of irreve- 
rence ; and on the other hand, the exercises may be so pro- 
longed and spiritless as to make them burdensome. Be- 
tween these extremes, there is a happy medium, which pi- 
ety and good sense will be likely to adopt, and which will 
make the hour of family devotion to be anticipated with 
pleasure. 

By an attention to the duties of the closet — which are 
supposed to precede the assembling of the family for social 
worship, the heart will ordinarily be prepared to enter with 
warmth of feeling into the latter service. Each one bring- 
ing his separate coal, glowing from the private altar, will 
add a portion of pious interest ; and the worship of the 
family will thus be a delightful preparation for the more 
public services of the sanctuary. 

But alas ! how few families are there, who answer to 
this description ? In many households, there is found a 
sad contrast, in the late hour of rising — the hurried and dis- 
tracting scene of preparation for public worship ; in which 
the effort is, not to dress the soul, but to decorate the body ; 
not to provide spiritual but carnal food ; and where little if 
any time is allotted to private or family devotions. Why 
should such complain of dull Sabbaths, or of uninteresting 
sermons ? The cause of such complaints may be found in 
their want of such preparation as we have recommended, 
for the services of the day ; and so long as this neglect is 
chargeable upon them, they need not expect to reap the 
full benefit of so precious a privilege. 



SABBATH PRIVILEGES. 53 



CHAPTER V. 

SABBATH PRIVILEGES ; HEARING THE WORD, ETC. 

Said our Lord to his disciples, " take heed how ye hear." 
The caution is as necessary now as when it was first utter- 
ed. If what we hear in the sanctuary is the simple truth 
as it is in Jesus ; we should be just as careful to understand 
and to obey it, as if it fell for the first time from the lips of 
the great Teacher. 

The fact that the treasure is committed to earthen ves- 
sels, abates not its intrinsic value. The costly pearl is 
found enclosed in a rough and worthless shell. Why then 
should we neglect the pearl of great price, simply because 
it happens to be lodged in an earthen casket ? 

Happy art thou, reader, if having learned to estimate 
aright the privileges of the Sabbath, thou hast a heart to 
relish the spiritual provision which it affords. On the sup- 
poshion that this is the case ; and that Providence has pla- 
ced you where the church going bell is heard ; and where 
you are regularly invited to sit under the droppings of the 
sanctuary ; still, you may need the admonition, " take heed 
how ye hear." 

Let it be first with gratitude for the privilege. Think 
of the millions and hundreds of millions who are in pagan 
darkness. To them no Sabbath comes. No resurrection- 
morn greets their benighted eyes. They dwell in the val- 
ley of dry bones and amid the habitations of cruelty. 
" Who hath made us to differ?" Let us then be employ- 
ed in devout thanksgivings as we tread the courts of the 
Lord and listen to the messages of his grace. Let us give 
good heed to the word, remembering that our responsibility 

5* 



54 BOOK FOE THE SABBATH'. 

is proportioned to our privileges ; "for to whomsoever much 
is given, of him will much be required." Grateful ourselves 
for the blessings of the gospel, let us compassionate those 
who are destitute ; and let us so improve our day of grace 
that the heathen may not rise up in the judgment to con- 
demn us. 

We should endeavor to listen to the word of God witli 
fixed and solemn attention. The respect due to a subject 
is great in proportion to its importance. Hence the word 
of God claims, from every accountable sinner, the most 
profound respect. None can make light of it without incur- 
ring incalculable guilt. Other subjects we may treat with 
levity and only expose ourselves to the charge of ignorance 
or of folly ; but here, if we presume to exhibit irreverence 
or neglect, we shall draw down upon our souls the wrath 
of God. How seldom does the hearer of the gospel reflect 
upon the responsibility of his position ! How many care- 
less hearers of the word are there in every congregation ! 
With no preparation in secret, they come to the sanctuary 
as to a place of ordinary resort. You may see, by their 
light and irreverent carriage, that they have no fear of God 
before their eyes. Be the subject of discourse what it may 
— whether alarming or alluring ; whether it speak in fear- 
ful tones of the judgment, or touch upon the tender theme 
of a Savior's dying compassion — in neither case does it gain 
their ear or rivet their attention. Their heart, to these mo- 
mentous themes, is cold ; and their eye is wandering, 
like the fool's, to the ends of the earth. Some may ima- 
gine, there is no sin in all this ; but be assured, reader, if 
such be thy impression, thou art greatly deceived. A con- 
duct thus irreverent is making light of the gospel. It is 
casting practical contempt upon God. It is desecrating the 
Sabbath and the sanctuary. Remember whose voice it is, 



SABBATH PRIVILEGES. 55 

thou art refusing to hear. When God speaks in the thun- 
der-cloud, thou canst feel the solemnity of the appeal. Is 
it not the same voice that warns and invites you in the 
sanctuary ? Why then should you tremble in the one case 
and smile or despise in the other ? It is the same voice 
that will summon your spirit into eternity, and pronounce 
upon you the irrevocable verdict. Listen then with fixed 
and serious attention to the voice of God in the gospel. 

In the parable of the sower, " he that heareth the word 
and understandeth it," is pronounced the profited hearer. 
How can we understand, if the attention be not fixed, or 
when the obtrusive world is allowed to come into the sanc- 
tuary with us ; or when we have no inward conviction of 
the solemnity and importance of the subject ? 

I trust that some, who read these pages — especially such 
as " have tasted of the good word of God" — will so attend 
to the preparation of the heart for divine worship as to ena- 
ble them to worship God ^' in spirit and in truth." Carry 
into his sacred courts, dear reader, a heart tenderly alive 
to the importance of the privilege, thirsting for the waters 
of lif«, and disposed to " receive with meekness the engraft- 
ed word." Say to the world, with all its cares and plea- 
sures, " stay thou here, whilst I go yonder and worship." 
As you enter the sanctuary, remember, that it " is none 
other but the house of God and the gate of heaven." When 
engaging in the devotional part of the service, endeavor to 
throw your whole soul into the act. Pray with the spirit, 
and sing with the spirit. When the minister says, " let us 
pray," he invites the entire congregation to accompany 
him. Every heart should beat in unison. It is direct dis- 
honor to God, to refuse to unite, or to gaze idly abroad 
over the sanctuary. Nor is there less disrespect towards 
the appointed worship of God, in declining a participation 



56 BOOK FOR THE SABBATH. 

in the praises of his house ; in treating that important part 
of devotion as a mere exhibition of musical skill ; or — 
what is alas, but too common — in mocking high Heaven, 
with " solemn sounds upon a thoughtless tongue." Every 
heart is bound to sing, even if the voice cannot, in proper 
measures, give audible expression to its feelings. If " the 
burden of a sigh or the falling of a tear," as Montgomery 
has beautifully expressed it, is genuine prayer ; so, the si- 
lent aspiration of a grateful heart must be acceptable praise. 
This every worshipper can render; and this he is bound to 
render to him who will be worshipped " in spirit and in 
truth." Alas, how prevalent, even among professors, is 
the sin of " honoring God with the lips, whilst the heart is 
far from him !" From this sin, every worshipper should 
constantly pray, " O Lord deliver us." 

We should listen to the divine word, not only with fixed 
and serious attention, but also with impartiality. By im- 
partiality I mean, without prejudice as it respects the truth 
itself; or as to the medium through which the truth is con- 
veyed. 

It is not to be denied, that the gospel has some features 
which are repugnant to our carnal nature ; and that it uses 
language often which falls harshly on " ears polite." But 
the repulsive features of divine truth are as important to be 
uttered as those which are more soothing and attractive. 
The considerations which it addresses to our fears — appli- 
ed by the Spirit of God — move the soul to a conviction of 
its danger, and impel it to seek shelter from the wrath di- 
vine. It is thus that the Spirit " convinces the world of 
sin, and of judgment." But some cannot bear to hear from 
the pulpit the words " hell and damnation," even when they 
know them to be bible-terms ; and know also, that they 
have as fearful an application to the wicked now, as they 



SABBATH PRIVILEGES. 57 

had when Christ and his apostles uttered them. These, 
and words of kindred import, may, I am aware, be indis- 
creetly employed ; or— which is alas, sometimes the case — 
may be hurled on the heads of the congregation with an 
air more of defiance than of compassion ; but the hearer 
must not object to the terms themselves ; nor turn away 
from the faithful ambassador who solemnly announces 
them. As a part of God's word, they speak with prophetic 
certainty of the doom of impenitent men. However alarm- 
ing, they should be listened to. Prejudice may close the 
ear against them ; or a fastidious self-love may find fault 
with them ; but truth is truth, and nothing but submission 
to its dictates can avail to mitigate or to avert its terrors. 

There are other parts of the gospel, such as its self- 
denial — the renunciation of the world— the doctrine of 
sovereign grace — which war so directly against what is evil 
in m.an, that under their presentation, his pride and selfish- 
ness are often offended. Selfish and impenitent men will 
not sit easy when such themes are discussed. Some would 
have the minister cry, " peace, peace ; when there is no 
peace." The cavilling hearer cannot be a profited hearer. 
In order to be benefited, we must listen to the gospel with 
candor. Instead of thrusting away the faithful servant, or 
withdrawing from his ministry, on account of the fidelity 
with which he presses upon us the truth, we should imitate 
the noble and unprejudiced Bereans, and "search the Scrip- 
tures, whether those things are so." 

Nor should we allow prejudice toward the medium, 
through which the truth comes, to keep us from hearing it ; 
or when hearing, to close the mind against its influence. 
Every minister cannot be, in talent and zeal, a Paul, nor 
in eloquence, an Apollos. The majority of spiritual 
teachers must necessarily be men of moderate mental en- 



58 BOOK FOR THE SABBATH. 

dowments, or the world would perish for want of the bread 
of life. In the work of the ministry, the graces of elocu- 
tion are desirable, but not indispensable. Great talents — 
be it remembered— are, in every profession, of infrequent 
occurrence. Where there is one Boerhaave, there are a 
thousand practitioners of barely respectable pretensions. 
In philosophy, a Newton and a Bacon are lights of a single 
age ; and the law can point to but here and there one, who 
commands general admiration. But shall the sick man re- 
ject the healing medicine because not tendered to him by 
an eminent hand ; or do men suffer their property or their 
character to be in jeopardy because they cannot obtain the 
most learned counsel ? Why should there then be so much 
fastidiousness in relation to the ministry ; especially when 
it has this advantage over other professions, that its truths 
are so pure and so grand, as to need no auxiliary interest 
from the human vehicle through which they pass ? A tru- 
ly good man, with good common sense, is probably better 
adapted to the ministry than a brilliant genius. By the 
former, truth will be exhibited in its native simplicity ; 
whilst the latter may, even unconsciously, excite more ad- 
miration towards himself, than interest in the message. A 
hungry man will relish substantial food ; nor will he object, 
if it come to him in a clean though coarse vessel. The 
morbid appetite, on the contrary, craves a stimulating diet ; 
and the fastidious palate must be coaxed by luxuries pre- 
sented on furbished silver. 

There is prevalent too much of the latter taste with re- 
spect to the ministry. Plain, substantial truth — especially 
when employed in exhibiting the doctrines of the gospel- 
is, by many congregations, considered dry and uninterest- 
ing ; whilst noisy declamation, or exciting appeals, or end- 
less illustration is greatly admired. 



SABBATH PRIVILEGES. 59 

One man will conceive a prejudice towards a minister 
on the ground of deficiency in talent ; another, for the 
want of a good elocution ; another, from slight indiscre- 
tion of word or conduct ; and others again, from causes 
which it would be impossible or improper to mention. 
This prejudice, once fixed, seems to be considered as a 
sufiicient apology for non-attendance on the ministry, or for 
a total lack of interest in the truths which are announced. 
I would not be too severe on the hearer ; nor would I, in a 
spirit of official jealousy, excuse the faults of the profession 
to which it is my privilege to belong. Indolence in the 
ministry, is inexcusable. The preacher is not to blame for 
want of talent ; but he is to blame, if he neglect to render 
what talent he possesses as available as possible. Nor 
ought we to claim for any individual of the profession, an 
apology, for not having " a good report of them that are 
without." "A bishop must be blameless." Moral purity 
must be stamped on his deportment. His errors must be 
those of the heart ; known only to God and to his own sor- 
rowing spirit. But if prejudice exist on the ground of want 
of talent, or of plainness of manner, or of fidelity in present- 
ing the gospel, the reader should be reminded that such pre- 
judice is wrong ; and if indulged, will deprive the soul of 
the sanctifying influence of truth. 

Our obligations to improve the day of rest, and to grow 
in grace and in knowledge, are irrespective of all such preju- 
dice. To the sanctuary we are bound to go with a devout 
spirit, and there we are bound to hear what God shall speak 
to us. Let the truth come down upon us with even terri- 
fic force ; we should bare our bosom to the blow ; and who- 
soever may present it— if he be a man of God, and speak 
according to the divine testimony — let us endeavor to fix the 



60 BOOK FOR THE SABBATH. 

mind impartially on the message, nor allow a depraved pre- 
judice to rise, like a noxious exhalation, and obscure the pro- 
portions of heavenly truth. 



CHAPTER VI. 

SELF-APPLICATION OF THE TRUTH. 

It is too common to listen to the preacher as a medium 
simply of intellectual gratification. The great themes 
which he presents are viewed as mere topics on which the 
eloquent discourse may be reared. Familiar from child- 
hood with the doctrines and general precepts of the gospel, 
we are apt to lose a proper sense of the solemn personal 
bearing which they at all times possess ; and hence the 
slight impression which is ordinarily made by their presen- 
tation. How common is it, after public service, to hear 
one and another inquiring, with scarcely serious expres- 
sion of countenance, how the discourse was liked ? and 
whether the hearer was pleased^ not whether he was con- 
vinced or edified ? 

Unless the Holy Spirit, in a peculiar and powerful man- 
ner, be present to over-awe and impress the audience with 
divine truth, there will be but little personal application of 
the gospel. How can a soul be savingly instructed and 
blessed, where the sacred message is treated as the occasion 
of mere pleasurable excitement ? A fine voice may fall 
agreeably on the ear ; a graceful gesture may please the 
eye ; powerful logic or a brilliant fancy may gratify or 
captivate the mind ; and thus the gospel may be tolerated 
for the sake of these pleasing accompaniments. Let us 



SELF-APPLICATION OF THE TRUTH. 6i 

not, however, mistake mental gratification for love of the 
truth, nor suppose, that with such feelings as we have de- 
scribed, the word will prove to us, " a savor of life unto 
life." 

But in most instances, the preacher has few or none of 
these rare and attractive qualifications. He is simply a 
plain and faithful steward of the mysteries of the gospel. 
Under such circumstances, many take the liberty to under- 
value his labors; and though complimenting him, it may 
be, by their presence, they feel under no special obligation 
to take the message home to their hearts. If the minis- 
ter is eloquent, admiration of the man seems to cancel 
the guilt of the neglect of the message. If he is not elo- 
quent, his want of popularity is considered as a sufficient 
excuse for drowsiness and inattention. There is but here 
and there one who realizes in the sanctuary that God is 
speaking to him. Few there are, who are more intent on 
the truth itself, than on the manner in which it is convey- 
ed to them. But let us remember, when we go into the 
house of God, it is to hear the woi^d of God. It is not for 
the sake of being pleased with a fine voice, or an eloquent 
delivery ; it is not to while away an hour which might 
otherwise hang heavy on our hands ; it is not to see and 
to he seen ; nor is it for the sake merely of preserving a 
good reputation. We go to hear what God will speak to 
iLS ; and we are hound therefore to listen to the solemn 
message, as a message of God unto us. Let us individual- 
ize ourselves, and feel as we should feel, if we were the on- 
ly persons in the sanctuary. Let us, in imagination, be 
alone with the preacher ; and let every word which is spo- 
ken be to us, as the still small voice of God to Elijah on the 
mount of audience. 

We are very apt also, under the Winding influence of 

6 



62 BOOK FOR THE SABBATH. 

self-love or personal vanity, to listen for others — to put over 
the pungent appeal upon our fellow- worshipper, to whose case 
we judge it far more applicable than to our own. So easy 
is it to perceive " the mote in our brother's eye," whilst 
blind to " the beam that is in our own," that it is not un- 
common, to repel the application of truth, even when it 
touches a besetting sin, and to busy ourselves in fitting it 
to others, whom we view as far more guilty than ourselves. 
If the preacher be discriminating in his delineations of char- 
acter, the congregation may be found on the alert to dis- 
cover the personal mark at which he is supposed to aim. 
Each one will seem to be unconscious that his own bosom 
is exposed, whilst wondering how his neighbor can bear up 
under the rankling arrow. 

This practice of hearing for others, whilst it argues great 
self-ignorance with respect to our own character, operates 
at the same time, as an obstruction to our personal improve- 
ment under the gospel. Let us then remember, that in or- 
der to a profitable attendance upon the sanctuary, we must 
forget, so far as possible, the presence of others ; that we 
must take neither a sympathetic nor a censorious oversight 
of their faults ; but must hear for ourselves, receiving home 
into our own bosoms, the warning or the reproof which is 
administered. If we allow conscience to speak, we shall 
often hear its direct and pointed appeal, in the words of the 
prophet, " thou art the man." Be the truth never so mortify- 
;ing, if it apply to our own case, let us admit it. Be it never 
so humbling, if true^ let us bow under it. We should love 
the preacher who probes our disordered nature with a keen 
and searching knife. Let us not seek for external fomen- 
tations and emollients, when the malady lies deep within. 
Our self-knowledge should teach us, that no representations 
of our character can be too humbling, no alarms too rousing. 



PRAYER UPON THE WORD. 63 

We should carry our sin-defiled souls to the sanctuary for 
this very purpose, viz. to have them smitten by the power 
of divine truth ; and we should love the man or the matter, 
that seizes as with a giant grasp our sins ; that flings us on 
our face before God — that covers us with shame — pierces 
us with a sense of guilt, and leaves us even bleeding and 
groaning in anguish. '' Let the righteous smite me ; it shall 
be a kindness : and let him reprove me ; it shall be an ex- 
cellent oil, which shall not break my head. 

In hearing the word, we should have the spirit of chil- 
dren. There should be no arrogance — no over-weening 
opinion of our own importance — no cavilling — no shrink- 
ing. We should open our bosom and invite the blow ; re- 
membering, that truth must first kill, before she can make 
alive ; and that, unless her arrow tipt with anguish touch 
the heart, the hand of Jesus will not apply the balm of mer- 
cy to the soul. 



CHAPTER VII. 



PRAYER UPON THE WORD. 



In order to a profitable attendance upon the sanctuary, 
the gospel must be heard not only with self-application, but 
in a spirit of prayer. 

Having considered the importance of prayer as a means 
of preparation for the more public services of the sacred 
day ; let us carry this spirit of prayer into the house of 
God, and breathe it forth in every part of the worship. 
Especially should we send up our aspirations for heaven's 
blessing on the preached word. We are sanctified by the 



64 BOOK FOR THE SABBATH. 

word of God and by prayer ; but especially by prayer upon 
the word of God. It is not placing ourselves around the 
porches of Bethesda, that will effect the cure of our disor- 
dered souls. It is necessary also to invoke the angel of 
mercy to come down and trouble the waters : or better 
still, to raise the cry to Jesus, as he passes by, and implore 
his aid in our behalf. 

Can we expect to reap the advantages of public preach- 
ing in our own growth in grace, unless we mingle prayer 
with what we hear.? We suppose that the word, of itself, 
will not reach and rectify the heart. It is not in the pow- 
er of the preacher — orthodox and eloquent though he may 
be — to beat down one besetting sin, or to implant one 
christian grace. Paul may plant and ApoUos may water, 
but God alone can give the increase. To this sentiment 
all Christians subscribe. Who, therefore, will deny the ne- 
cessity of looking directly to God for his blessing upon 
the preaching of the word ? What time is more important, 
as a season of prayer, than when we go into the very audi- 
ence-chamber of the King, and listen to His commands and 
counsels ? Theii^ if ever, should we press our suit, and 
there should we invoke his promised Spirit to give light and 
healing to the soul. As the preacher opens the inspired 
volume, and announces the text, our thoughts should at 
once ascend to God that the Holy Spirit may touch the lips 
of the speaker, and open all hearts to receive the truth in 
the love of it. As he proceeds to unfold the solemn topic, 
and to apply it to his audience, our souls should be beating 
with intense desire towards God for his quickening grace. 

This spirit of prayer upon the dispensation of the word 
is called for, not only in our own behalf as Christians, but 
also in behalf of impenitent and careless souls in the con- 
gregation. It is known, that where the Holy Spirit is ope- 



l^RAYER UPOK THE WORD. 65 

rating with power, and men are awake to a sense of their 
responsibilities, Christians practice much of this silent and 
ejaculatory supplication, not only on their own account but 
for the awakened and unawakened in the midst of them. 
Then do they acknowledge practically the connection be- 
tween prayer and the effectual application of the gospel. 
They come into the sanctuary burdened with the consider- 
ation that souls are perishing in sin. They know and feel 
that nothing but divine truth made effectual by the Holy 
Spirit can awaken and save them. With suppressed agony 
they look lowardst he mercy-seat : and every word of the 
preacher, which is adapted to convince or to awaken, is 
caught from his lips, and impelled by the breath of prayer, 
in the hope that it may reach the slumbering conscience, 
and be, to the sinner, the power of God unto salvation. 
How many beating anxious hearts are to be found in a 
congregation where the Holy Spirit is doing his work of 
saving grace ! How rapidly, under such circumstances, 
do Christians ripen for heaven ! How are the careless 
over-awed, and the hardened brought to repentance ! Oh, 
what power is there in fervent prayer ! Let it be offered, 
not only on sojne occasions, but on all occasions. Let 
it be, not only when there is a revival, but whenever and 
tcherever the gospel is dispensed. Never will truth have 
its full and destined sway over the heart, until it is heard, 
not as an exhibition, but a saving medium ; rendered such 
by the power of God in answer to prayer. As when Mo- 
ses, flanked by his venerable colleagues, sat on the over- 
looking mount and held up his hands unto God, whilst the 
armies of Israel were in conflict with Amalek ; so must 
Christians lift up their untiring hearts in prayer when the 
sword of the Spirit is unsheathed, and truth is in conflict 
with the opposing heart. And as certainly as the extended 

6* 



66 BOOK FOR THE SABBATH. 

hands of the patriarch gave evidence of the triumph of 
Israel, so certainly will the effectual and fervent prayers of 
Christians, now in the sanctuary and under the preaching 
of the word, be followed by the conviction of sinners and 
the success of the gospel. 

To profit under the means of grace, we must be in the 
spirit of prayer. There must be prayer before we enter 
the sanctuary ; prayer whilst in it, and prayer when we re- 
tire from the sanctuary. Where this is not, there will be 
but little edification. There may be much talk about the 
preacher and the sermon — many refined criticisms on the 
manner and the matter — much eulogy or much condemna- 
tion ; but there will be, I repeat, but little spiritual benefit. 
We are bound to " be doers of the word :'^ and such we 
shall not be, if we are not in the spirit of prayer. Would 
you look for the " doer of the word," you will find him in 
his closet before he is in the sanctuary ; and when in the 
sanctuary, could you look into his bosom, you would see his 
soul rising in holy aspirations for a blessing on the word. 
When he retires, he goes not to the convivial circle, nor to 
pleasure's gay banquet ; he seeks not the noise and bustle of 
the world ; no, he goes to the still consecrated spot : there 
he meditates, and there he prays. He bears to the mercy- 
seat the souls of the thoughtless, and the burdens of the dis- 
consolate. He opens his heart in ingenuous confession, and 
bows it in deepest humility. There he groans and agonizes 
until the good seed of the word is deeply infixed and water- 
ed by the Spirit's influence : so that instead of losing the 
blessing, like " the way-side hearer," he brings forth fruit, 
" thirty, sixty, and an hundred fold." 



COMMUNION SABBATH. 67 



CHAPTER VIIL 



COMMUNION SABBATH. 



If to the christian mind, the ordinary Sabbath brings 
with it a soothing and refreshing influence, how the inter- 
est deepens, when the season of holy communion at the 
Lord's table arrives ! Then is prepared a more than com- 
mon repast. The King of Zion spreads his feast of love 
and mercy, and sends forth the invitation to every humble 
guest, " Ho, every one that thirsteth, come ye to the waters, 
and he that hath no money ; come ye, buy and eat ; yea, 
come, buy wine and milk without money, and without price." 

There is nothing so much like heaven as the Commu- 
nion Sabbath. Not only does it shadow forth the " rest 
that remaineth," but it strikingly typifies one of the celes- 
tial employments of the redeemed ; viz. that act of holy 
fellowship represented in the vision of St. John under the 
figure of the " marriage supper of the Lamb." Christians 
on this occasion come together to acknowledge their obli- 
gations to Jesus their common head — to obey his dying 
command — to sit as it were at his feet — to eat and drink 
the memorials of his dying love. Something visible and 
tangible is here given to assist their weak faith, and to awa- 
ken their holy affections. On other occasions the mind 
may be called to exercise a more rigidly abstract faith — to 
contemplate truth in its naked severity and simplicity ; but 
here abstractions give place to something more like sub- 
stance ; and the soul is called to contemplate the love of a 
divine Redeemer, manifested by visible symbols, appealing 
through the senses to the heart. 

What Christian can listen to the announcement of such 



68 BOOK FOR THE SABBATH. 

a privilege and not feel at once the solemnity of the call? 
Is there not something which seems to say, " prepare to 
meet thy God ?" Do we not in an instant begin to look at 
our responsible position as members of the church of 
Christ ? The voice of the Bridegroom is heard in this in- 
vitation ; and something seems to say, " go ye out to meet 
him." The soul begins to unloose its earthly burdens — to 
turn off its attention from topics of transient interest, and to 
cast a glance towards Calvary. The wedding garment is 
thought of; and the anxiety begins to be felt for spiritual 
preparation : and indeed such preparation is all-important. 

*' Soul, for the marriage feast, 
Robe and prepare ; 
Holiness becomes each guest, 
Jesus is there." 

But we will suppose the day to have arrived. Dawns 
there upon earth a brighter morning, or one more calm, 
and soothing, than that which ushers in the Communion 
Sabbath ? If the soul has been where duty has called it ; 
if it has sat in judgment on itself — tested its claims to a 
participation of the feast — humbled itself for past sins — di- 
vested itself, by the help of divine grace, of earthly cares 
— gone down into the valley of humility, and, as Bunyan 
says, kissed the lowly flowers there ; if it has caught a 
view by faith of Jesus, and felt some new impulses of love 
and gratitude ; O then, the early dawn of this day will 
seem like the first faint rays of heaven. Has it not often 
so appeared to the humble believer ? Has he not felt as if 
he was almost on the threshold of a blissful eternity ? 

The hour arrives, when with kindred minds he surrounds 
the precious board, and thinks only of him " who loved us 
and gave himself to die for us." That deep solemnity, 



COMMtJNION SABBATH. 69 

amid which the voice of God's servant is heard speaking 
of Jesus and his matchless love— that broken bread, O 
touching emblem of the broken body, — the tear of peni- 
tence, gathering in many an eye — the breathing petitions, 
which, though mere aspirations of the soul, may almost be 
heard amid the silence — the promised, yea realized pre- 
sence of the Master, the heart carried back to Calvary, to 
bleed with its bleeding Lord ; all declare, that this is the ve- 
ry " gate of heaven."" 

So important a season for spiritual communion seems to 
demand a few additional remarks, with a view to assist the 
communicant in a practical improvement of it. 

One point of great importance undoubtedly is, to under- 
stand the nature and design of the supper. 

It was instituted by our Savior on that night in which 
he was betrayed. The darkest hour is at hand. The tre- 
mendous crisis comes, when to all his other sufferings, 
must be added the hidings of the Father's face, and this too 
amid the death-pangs of the cross. But god-like in benev- 
olence, he seems to lose sight of his own sorrows, in pity 
for his dejected followers ; and he turns to comfort them, 
when all consolation, save that of submission, is leaving 
his own bosom. He desires to eat the passover with them 
before he suffers. Wonderful coincidence ! The typical 
Lamb is in close proximity to Calvary's victim. The sha- 
dow and the substance are almost conjoined. There on 
the table lies the type ; and there at the table is the typi- 
fied. The wrath of God that fell on Egypt, fell not where 
the mark of innocent blood was seen ; and the wrath that 
shall fall on the unbelieving, will touch no soul that bears 
the mark of '' rich atoning blood." In the place of the 
passover then, comes the sacred supper, and instead of 
looking back to Egypt, we are required to look back to 



70 BOOK FOR THE SABBATH. 

Calvary. Hence by a very natural transition, our Lord 
changed this typical and Jewish into a symbolical and 
christian feast. He puts the bread and the cup in place of 
the Lamb and the bitter herbs ; and says, breaking the 
bread, " this is my body which is broken for you," and 
" this cup is the New Testament in my blood which is shed 
for many, for the remission of sins." By these expres- 
sions, our Savior presents the idea of his death as a vica- 
rious, i. e. substituted offering for sin. The bread is the 
body, or to represent the body of Jesus broken for us ; and 
the wine is to represent his blood shed for our remission. 
This is in accordance with Isaiah, who says, " he was 
wounded for our transgressions, he was bruised for our iniqui- 
ties." And again, " the Lord hath laid upon Him the ini- 
quity of us all." Any view therefore of this ordinance 
which does not include, nay even make prominent the fact, 
that Jesus our Savior died as a delegated victim — a volun- 
tary offering for sin — does not coincide with Scripture, nor 
apprehend the nature and design of the Supper. 

The communicant who understands the subject considers 
himself as the guilty — the condemned — the lost. Die he 
must eternally, if dealt with according to his sins. But 
when he approaches the table he sees in those symbols that 
which affords ground of hope. His faith seizes on " the 
Lamb of God, which taketh away the sin of the world." 
Here the innocent suffers, and the guilty is pardoned. Je- 
sus takes the sinner's place, and by sufferings voluntarily 
borne for him, procures his forgiveness and secures his final 
preparation for heaven. 

The sacrament of the Supper is designed to keep in 
view this grand truth of the atonement. It speaks not only 
of Jesus, but of Jesus the sufferer. It points not only to his 
broken body and shed blood, but to the fact that by thesQ 



COMMUNION SABBATH. 71 

he purchased our redemption. Away with the notion then 
that He was only a martyr to the truth ! Every time this 
table is spread, it speaks a refutation of that icy creed ; 
which first plucks from our Emmanuel the crown of divin- 
ity, and makes his blood of no more value, as a sin-offering, 
than that of the brute beast, which had so long typified its 
saving virtue. 

This ordinance was instituted also as a perpetual memo- 
rial of our Lord. 

It was intended to bring his character and mediatorial 
work frequently before the mind, in order to keep alive 
within us a sense of obligation, and to impel us forward in 
the path to heaven. " This do," said Jesus, " in remem- 
hrance of me." What wisdom and compassion are here ! 
The Savior provides through all future time this precious 
antidote to the lingering infirmities of his followers. Alas, 
that we should ever forget, or even seem to forget that dy- 
ing love ! Yet amid the pressure of earthly cares, and the 
ever present allurements of the world, our deceitful hearts 
are prone to lose sight of the cross. A thousand objects 
intervene between us and our Savior. We seem to want 
some strong sensible ligature to bind our affections to Cal- 
vary ; or if for a season, we are driven down the current 
of this world's affairs, we need a counter-current or some 
favoring breeze to set us back again to the port of peace. 
Here we have it. In this sweet memorial we have what 
is all-important in keeping us closely united to Jesus, or if 
we have grown cold in his service, the blessed communion 
awakens our affections and kindles up our flagging zeal. 

Disciple of Jesus, art thou now anticipating an approach 
to the table, and asking how thou shalt dispose thy thoughts 
most appropriately, and on what thou shalt principally fix 
the attention ? The reply is simply, " Do this in remem- 



72 BOOK FOR THE SABBATH. 

brance of me." Turn thine eyes towards Calvary. Go, 
in thought, to the garden of agony. Draw nearer even 
than the three slumbering disciples. Advance to the blood- 
bedewed spot where lies the sufferer. Behold the cup 
which he drinks. Oh it is a more bitter draught than ever 
touched the mortal lip. His tears, his groans, his sorrow 
"even unto death," tell us through what he is passing for 
our redemption. The command of Jesus is, " let us rise 
and go hence." But where shall we go ? Alas, from 
one deep scene of wo, to another still deeper. We must 
see our Savior bound and dragged by a ruthless band to 
the bar of Pilate. We must witness the insult, the mock- 
ery, the ruffian blows, the scourging, the crown of thorns, 
the purple robe. Meek Lamb of God, was there " ever 
sorrow like unto thine .^" But the cross ! This is the cli- 
max ; and his murderers are not satisfied until they see 
him writhing upon it in the agonies of death. Oh that aw- 
ful hour of darkness and desolation ! But there is a little 
band who cling to him even here. They press through the 
rude soldiery, to catch his last look and to hear his last cry. 
Let us mingle with them to share their sorrows and their 
love. Equally interested are we in that scene of suffering. 
That precious blood flows for W5, no less than for them. 
Those dying words "it is finished," speak of a redemption 
in which all Christ's followers are included. 

Such are some of the thoughts, which would naturally 
be suggested on this deeply solemn occasion. They are 
thoughts which the believer loves to cherish ; and which 
have a tendency to impress him with the odiousness of sin. 
and the compassion of Jesus in expiating it. 

Let the communicant then investigate his claim to a seat 
at this table ; since, " not every one that saith, Lord, Lord ;" 
nor every one who " eateth and drinketh in his presence, 



MEDITATION AND READING. 73 

shall enter into the kingdom of God." Examine thyself, 
invited guest. Inquire if all sin is hated and resisted — 
especially as having caused the death of God's dear Son; 
if holiness is thy great aim ; if thy happiness is found 
not in the world, but in God ; if the duties of devotion 
are not a burden but a pleasure ; if you love the brethren, 
and ihose most who are most like Christ ; if you are peni- 
tent; if the presence of sin, even in thought is painful; if, 
with a deep conviction of your own entire sinfulness, you 
cast away all dependence on your own works, and trust for 
salvation alone on Christ and him crucified ; if Jesus is pre- 
cious ; precious in his character, precious in his promises ; 
so precious, that you can heartily forsake all to follow him ? 
If, to these inquiries, you can humbly reply in the affir- 
mative, you are a welcome guest, whatever your own fears 
or Satan may suggest to the contrary. Yes, you are a 
welcome guest ; and after having communed with your 
Lord on earth, you shall be admitted to the marriage sup- 
per of the Lamb in heaven. 



CHAPTER IX. 



MEDITAriON AND READING. 



Among the duties which claim our attention on the Sab- 
bath, may be named meditation and devotional reading. 

The day of rest is well adapted to those exercises, and 
seems, in the suspension of our earthly cares, seriously to 
invite the soul to their performance. Throughout the secu- 
lar part of the week, there occur but few intervals of leisure ; 
and even the Christian, especially if he be obliged to toil 

7 



74 BOOK FOR THE SABBATH. 

for his daily bread, finds it difficult to command his thoughts 
away from pressing anxieties which respect the present life. 
How thankful then should he be, that God has allowed him 
one whole day of exemption from toil, in which he may, 
in some degree, forget his connections with earth, and think 
of his solemn relations to eternity. Let us make the most 
of these precious hours ; and taking to ourselves the wings 
of pious contemplation, let us soar away towards that final 
rest where cares and sorrows shall never come. 

Having considered the spirit in which we should improve 
the public services of the sanctuary, I would invite the read- 
er's attention to some duties, of a private nature, not yet 
mentioned, as appropriate to the Lord's day, among which 
I would place meditation as next in importance to secret 
prayer. 

In all ages of the church, devout men have occupied them- 
selves in pious meditation. The patriarch Isaac " went out 
at the even-tide to meditate." The Psalmist characterizes 
the happy man as one who meditates in the divine law day 
and night. Of his own devout exercises, he says, " my med- 
itation of him shall be sweet ;" and again, " I love thy law, 
it is my meditation all the day." Paul expressly enjoins up- 
on Timothy this duty. " Meditate," says he, " upon these 
things." Saints in modern times, who have been distin- 
guished for their rapid advances in holiness, have addicted 
themselves greatly to this duty. David Brainerd was often 
occupied in profound meditation upon God and his holy 
word. His diary seems like one rapt vision of the soul. 
When his lips were silent, his heart was speaking to God 
in holy contemplation. 

This duty requires some effort, and implies some degree 
of mental discipline. It is not as easy a thing to command 
the thoughts, as for the centurion to command his soldiers ; 



MEDITATION AND READING. 75 

saying to one go, and to another come, with the certainty of 
prompt obedience. Alas ! the ever-present objects of sense 
— the earthly habits of mind — the power of remaining de- 
pravity, all stand opposed to meditation on spiritual themes, 
and make strenuous exertions necessary in order to accom- 
plish it. But the effort must be made. The refractory 
mind must be reined back to the subject ; and looking to 
God for help, we must strive to settle our undiverted 
thoughts upon his truth. Perseverance in this work will be 
rewarded by success ; and a habit of holy contemplation 
once formed, the soul, by means of it, will advance rapidly 
in meetness for its final rest. 

Meditation must, if possible, be the Christian's daily busi- 
ness. The Sabbath, at all events, should not pass without 
some excursions to the land of Beulah. The occurrences 
of the past week will ordinarily furnish a part of the subject- 
matter for pious contemplation. The mercies of God may 
be recalled to excite our gratitude. The disappointments 
and afflictions which have befallen Os, may, by meditation, 
be made serviceable to the soul, in producing humility and 
trust. Each event of Providence should be noted in our 
spiritual diary — which, on this day should be carefully cor- 
rected, that we may understand our progress or retarda- 
tion in the christian pilgrimage. 

Having heard the word of God from his official servants, 
it is our duty also to meditate thereon, in order that we may 
inwardly digest the same, and thus reduce the principles of 
the gospel to practice. There is reason to fear a very gen- 
eral neglect on this point ; and that by many, the gospel is 
listened to, more from custom, than as that word which is 
designed to make us " wise unto salvation." Even Chris- 
tians may inadvertently become mere hearers. If they are 
provided with an acceptable pastor, whose discourses grati- 



76 BOOK FOR THE SABBATH, 

fy their taste— yes, even sometimes their pride — they may 
rest satisfied with the weekly entertainment, without seri- 
ously applying the mind to the truth, with a view to incor- 
porate it into their daily habits. Is meditation habitual 
with Christians ? Can the reader say, that he follows the 
public preaching of the word with serious and self-appropri- 
ating reflections ? Or does the subject flit from the atten- 
tion, like a pleasing or painful vision of the night, and 
leave nothing of its solemn reality on the soul ? I have 
known some persons vastly pleased with a sermon, who 
could tell neither where the text was, nor how it was treat- 
ed. How many professors even, will listen on the Sabbath 
to three discourses, and be at a loss, the succeeding day, if 
requested to give you a single striking thought or passage 
from either ! Is it not evident in this case, that meditation 
is wanting ; that the mind is merely passive ; and that no 
more adheres to it than the unsolicited memory chooses to 
retain ? How far is this from compliance with the apos- 
tle's direction to the Hebrews : " Therefore we ought to 
give the more earnest heed to the things which we have 
heard, lest at any time we should let them slip." 

In order then, to hear the word with profit, we must, by 
meditation and prayer, seize upon, and hold it fast, until the 
soul can take from it those divine impressions, which, 
through the Holy Spirit, it is intended to make. Yes, we 
must meditate upon the truth, or its impressions on the soul 
will be " but as the morning cloud and as the early dew." 
On the Sabbath, we have an appropriate season for this du- 
ty. No clamorous calls of earth are summoning away our 
attention. All is quiet and serene. The closet invites us 
to enter its sweet retreat. Let us from the public sanctuary 
repair to the private altar. Whatever may have been the 
subject of discourse, let us, by meditation, extract some- 



MeBIT ATiON AND READING. 77 

thing from it for the good of the soul. Has it warned us 
against tennptation ? Let us ask our own hearts in what 
respects we need to be on our guard. Has it spoken of 
the advent of Jesus ? How glorious a thenne ! Let us 
dwell upon it with rapture. Let our hearts echo the song 
heard by the grateful shepherds of Bethlehenn. Has it call- 
ed us to duties ? Let us inquire wherein we have been de- 
ficient ; and what we can yet do for the good of souls, and 
for the glory of God. Has it touched upon the resurrec- 
tion ? We nnay linger in thought around the sepulchre, 
until by faith we see our risen Lord. Has Calvary spo- 
ken ? O let us dwell upon the dying love of Jesus, in pen- 
sive, grateful contemplation until that love shall constrain us 
to obedience. Have the glories of heaven been set before 
us ? Let us, by meditation, retain the lovely vision, and ask, 
what claim we have on those unending joys ? From the 
earthly Sabbath, we should ascend in contemplation to the 
eternal rest ; and by keeping the bright reality in view, we 
should endeavor to increase our faith, and fire our zeal in 
the pursuit of it. What vast and glorious themes are spread 
before us I What a boundless field for the excursions of the 
soul ! Here is the " valley of Baca ;" and we may de- 
scend and breathe its fragrance, wafted to us from the 
sweet but lowly fiowers which bloom around its waters. 
Here is Mount Pisgah, from whose shining summit we can 
descry the land of our hopes, in all its out-spread glories. 
Here are '^ green pastures" through which we may rove, 
and " still waters" along whose verdant banks we may wan- 
der. Yes, a more than earthly paradise is accessible to 
pious meditation. The soul may rise even to the dwelling- 
place of God, and commune with the scenes of a blissful 
eternity. 

7* 



78 BOOK FOR THE SABBATH. 

<* Ofl as this peaceful hour shall come, 

Lord, raise my thoughts from earthly things ', 

And bear them to my heavenly home, 
On faith and hope's celestial wings, — 

'Till the last gleam of life decay. 
In one eternal Sabbath day 1" 



Devotional Reading 

With meditation we should connect devotional reading. 
There are intervals between the public services of the 
sanctuary which must be filled up profitably, or we may 
lose much of the good influence which the Sabbath is de- 
signed to have upon the soul. 

Prayer we have placed first ; next in importance is medi- 
tation ; and not less useful perhaps is reading. The Bible 
is, of course, the first and principal book which should en- 
gage our attention. This is the fountain-head of spiritual 
knowledge. When we drink here, we are sure that the 
waters are unadulterated. However excellent other books 
may be, their value, as religious works, is only in propor- 
tion as they approach, in spirit and in principle, this divine 
standard. They are to the Bible what luminous objects 
are to the sun ; they but reflect the light. Let us then 
place the word of God first ; and, never may we fall so 
low in spiritual feeling, as to allow any other book to super- 
sede it in our affections. 

Other books however may profitably be read on the Sab- 
bath ; but the selection ought lo be made with reference to 
their devotional and practical character. There is, at the 
present time, a vast number of religious books, which have 
a slightly serious aspect; but which tend to amuse the 
mind rather than to improve the heart. They seem to be 
graduated to a low scale of pious feeling, and to furnish an 



DEVOTIONAL READING. 79 

apology for the neglect of what is strictly devotional. 
There are not a few popular works, which dress up truth 
in the garb of fiction : so that, in our hunnble apprehen- 
sion, the brilliant drapery, whilst it dazzles and delights the 
eye, may conceal alnnost the pure and simple forms which 
it envelops. 

But an important influence, in letting down the devotion- 
al character of the Sabbath, may come, I apprehend, from 
the semi-religious newspaper. This weekly visitor is re- 
ceived into almost every Christian family in our land. It 
comes to spend the Sabbath with us, and proposes to aid 
us in a profitable employment of the sacred hours. But is 
it not, in many instances, more secular than serious ; more 
controversial than practical ; and does it not set the mind 
afloat on a thousand novelties, from which it is next to 
impossible to recal it to holy contemplation ? It is deeply 
to be regretted that, in some of these otherwise excellent 
papers, there has been a gradual descent from the high 
spiritual standard which was announced on their first pub- 
lication. They have become but seTwi-religious, whilst sec- 
ular intelligence is claiming column after column, and 
crowding out the all-important interests of piety. It be- 
comes Christians to guard well this inlet to temptation ; and 
if so large a portion of secular and controversial reading 
continues to characterize religious newspapers, it should 
be a serious question, whether they ought to be admitted as 
a part of our Sunday reading. 

The*' Saint's Everlasting Rest" is a book peculiarly well 
adapted to the sacred day. It treats of that rest of which 
the earthly Sabbath is a type or emblem. It is one of the 
holiest of uninspired works. The author composed it, he 
tells us, in view of death and of eternity. It breathes 
throughout a heavenly spirit ; and it will, I doubt not, if 



80 BOOK FOR THE SABBATH. 

read with prayer and meditation, infuse a heavenly spirit. 
Next to the Bible there are no better books for the Sabbath 
ihan Baxter's practical and devotional writings. Addison 
says, " I once met with a page of Mr. Baxter ; upon the 
perusal of it, I conceived so good an idea of the author's 
piety, that I bought the whole book ;" and Dr. Johnson 
being asked by his friend, which of the works of Eichard 
Baxter he should read ; " Read any of them," said the sage, 
" for they are all good." Other authors might be named, 
such as Doddridge, Howe, Newton, Bunyan, Scott, Ed- 
wards, Flavel ; all of whom have furnished food for the 
soul, on which, in the intervals of worship, it may feed and 
ruminate with profit. The rule in regard to Sabbath read- 
ing should be ; not controversial but practical^ not specula- 
tive but devotional works. On this day, every thing should 
tend to waft the soul onward to its rest. 

The pious parent or head of a household should see that 
his family are provided with reading suited lo the day of 
rest. Let only such books be perused as will deepen or 
confirm any serious impressions which, through the divine 
word and ordinances, may have been made upon the mind. 
Example will in this respect do a great deal. If the head 
of the family is seen to be conscientious in the selection of 
such authors as are practical and devotional, the children 
will not be likely to resort to light and unprofitable books. 

I will conclude this chapter by a quotation from the de- 
vout Kempis. Of reading the Scriptures and other holy 
books, he says, " not eloquence, but truth is to be sought in 
the holy Scriptures ; every part of which must be read with 
the same spirit by which it was written. In these and in 
all other books, it is improvement in holiness, not pleasure 
in the subtlety of thought or the accuracy of expression, 
that must principally be sought. We ought lo regard those 



CONVERSATION. 81 

parts that are simple and devout with the same delight as 
those of high speculation or profound erudition. Whatever 
book thou readest, let thy only motive to read be the love 
of truth ; and instead of inquiring, who it is that writes, 
give all attention to the nature of what is written. Men 
pass away like the shadows of the morning, but the word 
of the Lord endureth forever ; and that word, without re- 
spect of persons, in ways infinitely various speaketh unto 
all. 

" The profitable reading of the holy Scriptures is fre- 
quently interrupted by a vain curiosity which prompts us 
to examine, discuss, and labor to comprehend those pans 
which should be meekly and submissively passed over. 
But to derive spiritual improvement from reading, we must 
read with humility, simplicity, and faith ; and not affect the 
reputation of profound learning." 



CHAPTER X. 

CONVERSATION. 



It is unbecoming in Christians at any time to indulge 
in " foolish conversation and jesting." Their discourse 
should always be for edification. Religion requires neither 
austerity nor a forced gravity. She authorizes and even 
enjoins her followers to be cheerful ; and when she incul- 
cates the duty of an edifying conversation, she should not 
be understood as proscribing or condemning all natural hu- 
mor or lively sallies of the imagination. 

On the Sabbath, pious cheerfulness or holy serenity of 
mind is peculiarly appropriate ; and they will be exhibited 



82 BOOK FOR THE SABBATH. 

where the individual has a heart attuned to the duties of the 
day. And since, out of the abundance of the heart the 
mouth will speak, we may, in such a case, expect that ''the 
conversation will be as it becometh the gospel of Christ." 

Topics of discourse, which on other days, are innocent 
and proper, are neither proper nor edifying on this day. It 
is not the mere attendance upon divine institutions which 
God requires, when he says '' remember the Sabbath day 
to keep it holy." This command forbids worldly conversa- 
tion no less than secular employments. It requires absti- 
nence from the subjects of ordinary discourse, and the em- 
ployment of our tongue as well as our heart in things di- 
vine. The tongue is called by an apostle, " an unruly 
evil ;" and he who " offends not in word " is considered a 
perfect man. But let the duties already enumerated be se- 
riously attended to, and there will be but little difficulty in 
rightly employing the tongue. It is for the want of a devo- 
tional spirit that this member becomes unruly. It is because 
there is so much of the spirit of the world carried into the 
Sabbath, that we are tempted to vain discourse. " Make the 
tree good and its fruit will be good." " Keep the heart with 
all diligence ;" and then from the mouth, the door of the 
heart, nothing will proceed '' that defileth the man " 

Every Christian knows how close is the connection be- 
tween his feelings and the current of his discourse ; and 
how easy and natural it is to have our conversation in hea- 
ven if our hearts are but there. So, on the other hand, 
if there be not a devotional spirit ; if the heart has been ab- 
sorbed in the world ; how certainly will the conversation 
savor, even on the Sabbath, of the things which are " seen 
and temporal." 

There is perhaps no one point on w^hich Christians are 
more habitually deficient, than in a conscientious abstinence 



CONVERSATION. 83 

on the Lord^s day from all secular and unprofitable dis- 
course. How iew are found, who exhibit in this respect, 
an unblemished deportment ! Is it impossible to keep in 
view the sacredness of the day, and so to order our conver- 
sation that it shall harmonize strictly with its holy design ? 
Can we not make even a Sabbath-day's journey towards 
heaven, without like Lot's wife, casting a backward look 
to the city of destruction ? 

But we are very apt to tempt each other into the sin of 
Sabbath desecration. If an individual feels more than or- 
dinarily disposed to muse on things divine ; if pious thoughts 
are getting hold of the mind, and he seems to be rising into 
the region of holy contemplation, he is almost sure to meet 
whh some one who will drag him back again to grovelling 
themes. Some person less affected with seriousness, or 
positively imbued with its opposite, will ask a question or 
throw in a remark calculated to drive away or to chill his 
devotional feelings. 

Here, for example, is Gratus, who strives to keep his 
mind and tongue properly employed on the Lord's day ; 
and in general he is quite successful. He has enjoyed many 
happy Sabbaths which have proved to him a foretaste of 
the eternal rest. At night he has been able to review the 
day's privileges with but few " compunctious visitings ;" 
and he seeks his peaceful pillow with grateful recognition 
of the divine mercy. But his friend Lentus arrives and 
proposes to spend the Sabbath as a guest in his family. 
Now there is a wide difference between these two charac- 
ters. The one is habitually serious, and aims, on the Sab- 
bath especially, to grow in every christian grace and vir- 
tue. The other, as his name imports, is a careless profes- 
sor, and he thinks more and talks more of the business of the 
world and of the news of the day, than of the things of relig- 



84 BOOK FOR THE SABBATH. 

ion. It is easy to see that Gratus and his guest will not strike 
the same chord on the Sabbath, however they may accord on 
other days. Lentus finds the constant recurrence of relig- 
ious duties in the family of his friend an unpleasant draft upon 
his time, part of which he had hoped to spend in social re- 
laxation, and in conversation not strictly serious. There is 
an awkwardness and constraint about him which show that 
he has not been accustomed to so scrupulous an observance 
of the day. He is constantly edging in some remark which 
savors of the world ; or which, if replied to, must lead on 
the discourse to forbidden subjects. He is willing to talk 
ahout religion, but must be excused from any discourse 
touching upon christian experience, or which presses home 
upon the conscience, the obligations of the divine law. 

How difficult is it, in such a man's company, to keep the 
discourse on profitable or even allowable themes. So Gra- 
tus finds it ; and he is pained and surprised upon finding, 
that under the influence of politeness to his guest he is ever 
and anon sliding into conversation wholly irrelevant, and 
directly calculated to lead the mind away from God, 

This is but one instance of that unprofitable kind of in- 
tercourse which may lake place among professors of reli- 
gion, where the tendency is to dishonor God, and to lose 
the advantages of the day of rest. How necessary that 
each one should guard well his thoughts and his speech ; 
and how important — where there is a family — that its in- 
fluential members should give such a tone to conversation 
as shall ensure a profitable or at least an innocent current 
of discourse ! Much depends on the head. Let the father 
or mother look well to this point, for it is almost certain, 
that as their example and influence are, so v^ili be the de- 
portment of their household. By a little attention and fore- 
thought, they may secure this hallowed season from that 



CONVERSATION. 85 

species of desecration which vain and worldly conversation 
brings, and may nnake it the occasion of permanent moral 
impressions. 

The sin of Sabbath violation from worldly conversation 
is so prevalent, that it might be difficult to find, even among 
Christians, the man who should " cast the first stone." Our 
consciences however need to be apprised, that the common- 
ness of a sin has no tendency to diminish its guilt ; and if it 
be a fact that, in this respect, all are criminal, a general re- 
pentance and a general reformation ought instantly to 
ensue. 

When the inhabitants of a country town meet at the vil- 
lage church, they should consider, that the object of their 
assembling is to honor God in the observance of his sacred 
institutions. In obedience to his command, they convene 
to hear his word dispensed ; but in doing this, they have 
not discharged all their obligations. The law runs, " re- 
member the Sabbath day to keep it holy." Now if they 
make a convenience of this day, by appropriating the in- 
tervals of worship to mere secular conversation, they di- 
rectly violate' a divine precept. I make these remarks be- 
cause it is sometimes the case, that the occasion of meeting 
at the house of God is seized upon as a good opportunity 
to inquire into the state of the crops ; the prices of provi- 
sions ; and, it is said, even to chaffer respecting cattle and 
produce. 

It is sincerely to be regretted, if any professor of piety 
should have been guilty of thus turning the Lord's day into 
a day of merchandize. Should this prove to he the case in 
any instance ; let that professor call to mind what the Sa- 
vior said and did on a memorable occasion, in which a 
like guilt had been incurred. With holy indignation he 
entered the temple, and with a scourge of small cords, 

8 



86 BOOK FOR THE SABBATH. 

drove out those who were engaged in merchandize, saying, 
" It is written, My house shall be called the house of pray- 
er ; but ye have made it a den of thieves." Though we 
may not go to the length of actually exchanging commodi- 
ties on this day, yet if, in the spirit of the world, we con- 
verse about such exchanges, we are guilty of desecrating 
the Sabbath, as truly as was the mercenary Jew of polluting 
the temple. 

How much better on this holy day — when neighbors 
meet to worship God — to converse on appropriate themes ! 
Let the discourse just preached be the topic of conversa- 
tion ; and inquire not merely how it was liked, but in what 
respects it may be practically improved. Let some por- 
tion of the interval be occupied in reading the Scriptures, 
in exhortation and in prayer. At all events, let not the 
world be the topic ; nor let God be robbed of those hours 
which he has appropriated to himself; and for the abuse 
of which we must all account to him at his bar. 

The merchant finds it difficult to keep his thoughts away 
from business on the Lord's day. He drives the trade with 
intensity of zeal for six days of the week. The impetus 
upon his soul is so great, that the Sabbath can scarcely ar- 
rest it. Hence he will be tempted to look at a price-cur- 
rent ; or to catch any flying rumor of the fluctuations in 
trade ; and more or less to converse on these topics ; not 
so freely, it is true, as on other days, yet so as to make 
conscience mutter her note of disapprobation. How much 
Sabbath violation of this kind is practiced, I leave those to 
judge who are most conversant with the business of the 
world. Can a christian merchant reasonably expect to 
prosper, if he will not revere the command of Heaven ? 
Let him take his stand against all Sabbath desecration. 
When he locks his store or office on Saturday evening, let 



CONVERSATION. 87 

him lock his heart and mind against all earthly cares, and 
abstain in word as well as deed from violating the fourth 
commandment. 

Politics is a fruitful source of Sabbath violation ; not 
merely in the papers which are published on that day, and 
by public bulletins which invite the inspection of the citi- 
zens ; but in thinking and in conversing about the persons 
and events connected with it. It is to be hoped that, whatev- 
er may be the practice of other men, Christians will not in- 
dulge in this sort of discourse on the Lord's day. There 
is perhaps no subject more exciting, nor any which is more 
constantly thrust upon the attention. Some pious men feel 
it to be their duty, as good citizens, to take an active part 
in this subject. We object not to this ; yet we must say, 
if it be pursued with ardor, there is danger that the image 
of Csesar may dim if not obliterate the image of God. But 
politics as a subject of thought and of conversation must 
be confined at least to the six secular days of the week. 
On the Sabbath we must " render unto God the things that 
are God's." The time is holy, and he has demanded of us 
its entire consecration to his service. Whatever therefore 
be our interest on the subject of politics, it must not be al- 
lowed to invade the day which is sacred by God's com- 
mand, and which should be employed wholly in works of 
heavenly charity. 

We might mention other topics of discourse which are 
apt to insinuate themselves, to our spiritual disadvantage ; 
such as the current news of the town — conversation on per- 
sonal character, savoring often of censoriousness — critic 
cisms on the dress or appearance of our fellow worship- 
pers — plans of business or of pleasure for succeeding days 
of the week ; all of which, are directly adverse to our spir- 
itual improvement, and are manifestly a breach of the 



88 BOOK FOR THE SABBATH. 

fourth commandment. There is surely time enough on 
other days for such conversation ; and not too much time 
on the Sabbath for that which is strictly spiritual. The 
book of providence and of grace furnish noble and inex- 
haustible themes, not only for solitary reflection, but for 
social convers^. The glories of creation — the great work 
of redemption — the resurrection of Jesus — divine provi- 
dence, especii\lly in its bearings on our own history and 
that of our families, — the preached word — the heavenly 
rest — in fine, the facts, doctrines, and precepts of the Bi- 
ble are so many fruitful topics, on which, if the heart be in 
tune, we may dwell with mutual delight and edification. 
Let us then imitate the disciples who, on their way to Em- 
maus, talked of the Savior ; and we may then hope that — 
as in their case — Jesus will himself draw nigh, and impart 
to us the knowledge of his truth, and reveal to us the glories 
of his risen person. 



CHAPTER XL 

DOING GOOD ON THE SABBATH DAY. 

" It is lawful," said Christ, " to do good on the Sabbath 
day." From this we perceive, that it is a season not merely 
for the reception^ but also for the comjnunication of good. 
Works of charity are peculiarly appropriate on this day. 

Whilst Christians, therefore, should use the Sabbath as a 
season of rest from the cares and business of life, and 
should so attend upon the duties of the closet and the sanc- 
tuary, as to secure the blessings which the day is designed 
to impart ; they should not forget, that their great exemplar 



DOING GOOD ON THE SABBATH. 89 

went about doing good ; and that provided the opportunity 
is presented, he expects us in this respect to be his fol- 
lowers. 

Some, we admit, are, by the providence of God, so situ- 
ated as to exempt them in a great measure from this obliga- 
tion ; and they are hence called upon to make doubly sure 
their own salvation. Still how few can plead, that on this 
day, they have neither the ability nor the opportunity to do 
good. Can they not pray for others } Is there not some one 
near them over whom they have influence, and who, through 
their example or advice may be induced to hallow the day ? 
It is a season well suited to such benevolent eflTorts. Men 
are taken off from their ordinary pursuits. The interval is 
calculated to induce a serious tone of feeling. It is a pause 
amid the stirring events of life ; and how few but must feel 
within them, at such a season, some pulsations of moral 
sensibility ! 

Take the careless sinner into your affectionate consid- 
eration on this day. If he is near your person or under 
your roof, he is there by the arrangement of Providence ; 
and there can be no time more favorable for benefitting him. 
You may then offer in his behalf your prayers, suppli- 
cating that the word of God may reach his heart and 
bring him to repentance. You may discreetly, yet faithful- 
ly counsel him in relation to his best interests. Have you a 
book well adapted to fix his attention and lead his thoughts 
to God ? Lend it to him, and you will then have an oppor- 
tunity to converse with him in relation to its contents. 

How much good might be done, if Christians had more of 
the spirit of doing good ! How many, now far off, might, 
with suitable efforts, be brought under the means of grace ! 
Here, for example, is a church in a dense population, yet 
how thinly attended ! Why is this .> Why are hundreds 

8* 



90 BOOK FOR THE SABBATH. 

wandering in the streets, or violating the day by excursions 
of pleasure ? Is it impossible to turn their feet unto God's 
testimonies ? Can nothing be done to save these precious 
but perishing souls ? Suppose the people of God were to 
say, that no personal labor on their part should be wanting 
to bring them under the means of grace. Suppose every 
member of the church should feel it to be his duty to se- 
cure the attendance of some one or more who have not 
hitherto frequented the sanctuary ; and that with this ob- 
ject in view, Christians should spread themselves as far as 
possible over the careless portion of the community, per- 
suading them to keep the Sabbath and to visit the sanctuary. 
Can we calculate the good which might ensue ? " Go out," 
said our Lord to his disciples, " into the highways and hedges 
and compel them to come in, that my house may be filled.'" 
In the spirit of this command, and with love to Christ and 
souls, let Christians labor in every lawful and proper way 
to induce the Sabbath violator to seek the house of God. 
Let the work become general, and " the ways of Zion," we 
have reason to believe, would no longer " mourn ;" nor 
would there be so few to attend upon '^ her solemn feasts." 

There is one field of exertion which God has furnished be- 
lie vei-s, and especially the younger church-members, which 
promises an abundant harvest. Almost every congrega- 
tion at the present day, has its Sabbath-school. Here is 
good ground wherein the precious seed may be cast. Here 
a whole generation may be trained for heaven. Will any 
stand idle, while the streets or lanes can furnish him with 
immortal minds in all the waste and barrenness of nature ? 
Will he fold his arms and cry " no man hath hired me," 
when Jesus says to him, "the poor ye have always with 
you ; feed my lambs?" 

This work, it is true, cannot be done, but at some ex- 



DOING GOOD ON THE SABBATH. 91 

pense of ease and of labor. The faithful teacher must ex- 
pect weariness and painfulness. He niust forego some of 
the privileges and personal comforts which others on the 
Sabbath enjoy ; but let him neither faint nor grow weary. 
The cross which he bears is for the sake of Jesus and of 
souls; and though at times, it may press hard, yet the 
consolation of laboring for such a master and in such a 
cause, must surely over-balance the temporary fatigue and 
deprivation. Every young Christian should claim a place 
in this department of labor, and should strive by the help 
of God, to bring the youth under his care to a saving know- 
ledge of the Redeemer. 

The domestic circle is a fine field of usefulness ; and the 
parent or guardian who is the centre of this circle may do 
much on the Sabbath to " bless his household." Besides 
affording them facilities for attending upon the private and 
public services of religion, he may himself instruct them in 
the doctrines and precepts of the gospel. A prayerful and 
systematic attention to this department of duty will, I had 
almost said, insure the salvation of his house. 

High above all other means of usefulness stands the sa- 
cred ministry. The Sabbath is the great working day of 
God's servants. Then must they put in the sickle. It is 
no day of rest to them : but the labor is sweet if done for 
Christ ; and the anticipated plaudit, " well done, good and 
faithful servant," should sustain them amid toil and dis- 
couragement ; whilst they remember, that, hard as they are 
now called to labor, eternity will be long enough to rest in ; 
when they shall enjoy a Sabbath that shall be without wea- 
riness and without end. 



92 BOOK FOR THE SABBATH. 



CHAPTER XII. 

SABBATH EVENING. 

As the day of rest declines, and "the sweet evening 
cometh on," what are the reflections which should occupy 
the mind ? If we have visited the house of God, can we 
forbear to recollect the truths which have been discussed 
or enforced ? Bring the meditative powers then to bear 
upon them, and with accompanying prayer, endeavor to 
render permanent any good impressions which may have 
been made. 

Let the Christian enter his closet and shut the door ; and 
there, as in the sight of God, let him preach over to his 
heart and conscience the subjects which have been pre- 
sented. Were this plan generally adopted, how powerful 
would be its influence over the whole succeeding week ! 
But alas, there is reason to fear that, in general, sermons 
are heard too much in the spirit which an apostle condemns, 
when he says, " beholding our natural face in a glass, we 
go away and forget what manner of persons we are." Yes, 
we almost forget, ere the Sabbath sun has sunk beneath 
the horizon. The world, in* many instances, comes knock- 
ing for admission, before the tolling bell has sounded its 
curfew and signified, that the public exercises of the day 
are ended. 

What more appropriate season can there be for devotion, 
than the Sabbath evening } Then, it is to be presumed, the 
soul has been enabled to shake ofl* some of her earthly clogs, 
and to plume her pinions for an upward flight. The ten- 
dency of all that has been heard is, to bring eternity to view 
and to thrust back from the thoughts the obtrusive world. 



SABBATH EVENING. 93 

In many Instances, a new impulse toward heaven is given, 
and the christian graces are quickened into strength and 
activity. How important then to seize the favorable mo- 
ment, for securing the advantages which the day and its 
services have given ! Shall we relax our efforts when the 
earnest of victory is bestowed ? Shall we suffer the world 
to steal away our thoughts from heaven just as they have 
got within the precincts of its bright portals ? A quaint 
but excellent author observes, " there are many like those 
soldiers who are victorious in the day, but lose all at night 
through their security and sloth. They do not watch and 
stand to their arms, but suffer the enemy to surprise them, 
to break up their quarters and spoil their tents, when they 
are secure, dreaming of no hazard. Many are like Hanni- 
bal, that knew better how to obtain a victory than how to 
improve it when got. Watch then against the devil, the 
world, and your own hearts, and beware of losing at night 
what you gained through the day." 

There is need of such an exhortation, as all must admit 
who have noticed their peculiar feelings and temptations 
towards the close of the Sabbath. Not unfrequently is the 
bodily frame exhausted, from the fixed position, for so great 
a length of time, which the hearing of two or three dis- 
courses requires, and there is therefore a natural reaction 
disposing us to indulge the flesh instead of bracing our ef- 
forts anew in the work of private devotion. The mind also, 
tasked to the consideration of new and perhaps exciting 
subjects, manifests a similar tendency to relaxation. Hence, 
towards the close of the day, Christians should watch lest 
Satan get an advantage of them, and they thus lose, by in- 
dulgence, the spintual benefUs-ef the Sabbath, 

The evening of the sacred day should find us nearer to 
heaven than we were in the morning, and better fitted to* 



94 BOOK FOR THE SABBATH. 

engage in its hallowed employments. It marks a weekly 
stage in our pilgrimage, and is like the welcome resting- 
place to the weary traveller. The supposition is that our 
spirits have been greatly refreshed and our christian zeal 
animated ; that we have '' drank of the brook in the way," 
and so have " lifted up our head." As the shadows of this 
blessed day gather over us, and the soft twilight — doubly 
calm on this delightful evening — invites us to meditation, 
let us ascend in our contemplations to the eternal rest, 

*• Where the assembly ne'er breaks up, 
The Sabbath never ends." 

How often does the pious heart groan over the burden 
of the flesh ! The Sabbath evening may find the Christian 
wearied t/i, but never wearied of, the service of his Master. 

The4tred body demands the repose of sleep. But will 
it always be so ? O no ; there is an hour of liberation 
hastening on, when the flesh will no longer drag down the 
spirit ; when a sense of weariness will never again be felt, 
nor the necessity for muscular relaxation exist; when the 
soul, strengthened for the work in which it is to be forever 
employed, will put forth its active energies in the uninter- 
rupted worship of Jehovah. How wide is the contrast be- 
tween the cold and feeble service which, in our best frames, 
we are able to pay to God here on earth, and that seraphic 
glow of spirit which we shall feel and exhibit when we 
mingle in the choirs of heaven, and enjoy a full, and direct 
vision of God and the Lamb. 

" Thine earthly Sabbaths, Lord, we love ; 

But there's a nobler rest above ; 
To that our Ionising souls aspire. 

With cheerful hope and strong desire. 



/ 



SABBATH EVENING. 95 

No more fatigue — no more distress ; 

Nor sin nor death shall reach the place ; 
No groans shall mingle with the songs 

Which warble from immortal tonofues. 



Sahhath Evening in the Family. 

It is highly important, on the Sabbath evening, where 
there is a family, that something like a formal review of 
the daj^'s privileges and occupations, should take place. 
Some hour should be selected most convenient to the mem- 
bers of the household, in order that all may be in their 
place ; and the exercises should be conducted with special 
reference to their spiritual improvement. Besides reading 
the Scriptures, it may be proper, on this occasion, to advert 
to the instructions of the pulpit — to call up the text — to 
inquire how much of the discourse has been understood, 
and what impressions have been made upon the mind. It 
is a favorable opportunity to elicit the feelings, and to meet 
them with such remarks and exhortations as may seem to 
be demanded. Who can say but that an arrow has been lodg- 
ed in the secret soul ! The very first inquiry has sometimes 
revealed the interesting fact, that the sinner was under con- 
viction ; and that he needed only a single word to call forth 
a full expression of his anxiety. It is possible that some 
member of the family has for the first time been led to give 
ear to the gospel message ; and as the inquiry passes 
round, " Who hath believed the report ?" some one may 
answer favorably. Or, there may be doubts and difficul- 
ties on the mind as to certain parts of the discourse ; and a 
natural diffidence to speak on the subject may induce the 
individual to brood over them in secret ; when, if he were 
distinctly interrogated, he might state them and so have, 
them resolved. 



96 BOOK FOR THE SABBATH. 

This family inquiry-meeting, if it may be so called, 
should aim at ascertaining each individual's feelings, in view 
of the religious privileges just enjoyed. If any serious im- 
pressions are made, then is the time to deepen them ; or if 
opposition to the truth is manifested, there is the place to 
meet it with such explanations and appeals as the case may 
require. 

By such a course as we recommend, the head of a house 
has the opportunity under God, of exerting a very salutary 
influence. Were the practice to become general, the shy- 
ness on religious subjects manifested by children towards 
their parents would no longer exist. The child would not, 
as is often the case, seek the advice of a stranger in prefer- 
ence to that of his parent ; but would be quick to unbosom 
himself to one so near in affection, and who had already 
manifested so deep an interest in his spiritual welfare. 

Serious impressions, amounting sometimes to conviction 
of sin, have been made on young minds by the Sabbath ex- 
ercises, but for want of just such inquiries and counsels, they 
have gone off like the " morning cloud or the early dew." 
Had they been deepened by the family inquiry-meeting ; 
had the well-known voice of parental love searched them 
out and applied the proper instructions, who can say that 
they might not have issued in conversion ? But alas, the 
Sabbath solemnity was succeeded by the clamors of the 
world and the calls of pleasure, and these dawnings of good 
in the soul were soon extinguished. 

There is not, this side of heaven, a moral picture more 
truly beautiful than a pious family arranged on Sabbath 
evening for the closing exercise of the day. With patri- 
archal dignity the father takes his place as the constituted 
high priest of his house. In him, religion has wrought her 
silent triumphs, and his very countenance bespeaks the 



SABBATH EVENING. 97 

peace which reigns within. On the Sabbath especially he 
seems to wear the aspect of heaven. Like Moses after 
communing on the mount with Jehovah, he shows an un- 
wonted brightness of countenance, x^round him gather a 
group of well-instructed minds, and not seldom arrayed like 
himself in the " beauties of holiness." His prayers and 
counsels have not been in vain. His faith and works have 
spoken to their hearts ; and God has fulfilled to him the 
promise of Abraham, in spiritual blessings descending upon 
his offspring. From the youngest — who is nestling close 
by the mother's side — to the oldest, whose example has 
won the respect of the less experienced members of the 
house, all are intent on the solemn business before them. 
A sacred stillness reigns. The Scriptures having been read, 
and the signal given for prayer, all bow together before 
God, to acknowledge His mercies, to confess their sins, 
and to implore His continued favor and protection. Is not 
this a spectacle for angels as well as for men ? Must not 
those interested witnesses of our moral condition feel in 
view of it, as if the curse which fell on man and deprived 
him of Eden, is gloriously counteracted by the grace which 
produces such a picture as this? 

What a contrast is presented by many an ungodly fam- 
ily .? There neither the morning nor the evening sacrifice 
ascends to heaven. The Sabbath is closed without even so 
much as a recognition of their dependence on divine good- 
ness. Glad when its restraints are over, they rush with ac- 
celerated speed into the world. Dreadful is the condition 
of those families who keep not the Sabbath and who call 
not upon God. Should this meet the eye of an ungodly 
parent, who never leads his household to the throne of 
crrace, let me remonstrate a moment with him. Is it not 
high time to consider your responsibilities and to com- 



98 BOOK FOR THE SABBATH. 

mence training up your family for heaven ? First, ob- 
tain for your own soul, the requisite grace. You must 
know God yourself^ in order to lead your children and de- 
pendents to know Him. You must reverence his Sabbaths, 
or your offspring will be likely to trample every sacred ob- 
ligation under foot. You must set up the family altar. It 
is not enough that you attend church ; God must be wor- 
shipped in your family. Religion must sanctify the domes- 
tic circle, or both yourself and the dear objects of your love 
may be lost forever. Is the Sabbath closing upon you ? 
Have you heard the renewed warning ? Why then will 
you not at once begin to serve God and keep his command- 
ments ? Why will you not now — for the first time — bow 
your knees before your long-neglected Benefactor, and 
strive even at this late hour to obtain salvation for yourself 
and for your household ? Soon the day of mercy will be 
gone. You and your children will soon be at the bar of 
eternal judgment. Oh, what an account must you render, 
if you have lived and died an ungodly parent, and trained 
to the same ruin the immortal souls committed to your 
care. 



TRAVELLING ON THE SABBATH. 99 

CHAPTER XIII. 

SABBATH VIOLATIONS. 

Travelling on the LorcTs day ; its commonness and 
criminality. 

It has come to pass, in many instances, that men of busi- 
ness, and the votaries of pleasure actually make their cal- 
culations to travel on the Lord's day, with a view of saving 
time which, as they imagine, would otherwise be unem- 
ployed. 

Every facility is offered to accommodate their wishes, 
and even to tempt them to carry on this crusade against 
a divine institution. Almost all our great thorough-fares 
are now open to Sabbath travelling. The stage horn is 
pealing its note of invitation — the steamboat bell is ringing 
— crowds of passengers are hurrying to and fro — the rail- 
road car* is thundering along its track, or sending the spite- 
ful hiss of its steam into the pained ears even of God's wor- 
shippers. What a scene for a christian land ! Can we 
reasonably expect the insulted Deity to hold back his ven- 
geance from a people, who bear the name of Christian, and 
who yet habitually trample on one of heaven's most impor- 
tant commands ? 

Many of the lines of communication which have been 
opened between the different and distant parts of our land 
trench upon a part at least of the holy Sabbath. Some of 

* It gives the writer pleasure to say, that to the violation of the 
Sabbath by rail-roads, there are some honorable exceptions ; among 
which he would mention, with no small degree of satisfaction, that 
of the " Hudson and Berkshire rail-road." 



100 BOOK FOR THE SABBATH. 

them openly drive over the entire day ; vi^hilst others invade 
only the beginning or the end of it. In long journies too 
there is no lying by, in order to observe God's commands ; 
but the vehicle must press on to its destination. From 
these circumstances, there is a strong temptation to over- 
look the express command of God, and to find apologies 
for its violation. We speak now, not merely of those who 
do not profess to have the fear of God before their eyes. 
We are pained to find that the nominally pious even will 
so often avail themselves of these Sabbath desecrating ve- 
hicles, to the injury of their consciences and to the dishon- 
oring of God. 

For example, it is not very uncommon for an individual 
to make an engagement to be in a distant place, or to at- 
tend to some business of a public or private nature at a giv- 
en time ; when it is plain, that the fulfilment of that en- 
gagement must necessarily involve him in the guilt of Sab- 
bath violation. He may feel justified — or try to feel so — - 
on the ground that any other arrangement would be very 
inconvenient to him personally, or detrimental to his secu- 
lar interests. But if he admit the principle that our duty 
to God is paramount — and here an express command is 
concerned — he must see in an instant, that his worldly ad- 
vancement or his personal convenience is not a justifying 
plea. No ; — he is bound never to make an engaf>;ement 
which shall bring upon his soul the guilt of Sabbath viola- 
tion ; and, in all his contemplated journies, he should scru- 
pulously calculate for the religious observance of the Lord's 
day. 

Another will console himself with the idea that his 
abridgment of sacred time is so 5?7iaZ/— that he barely 
touches upon the beginning or the end of it — that he is 
enabled to be in his place at public worship, — and he 



TRAVELLING ON THE SABBATH. 101 

pleads that to him also, it would be a very great loss of 
time, if confined always in his travelling to the exact hours 
of the secular week. Hence even nnen professing godli- 
ness are occasionally found, carrying their business or 
protracting their visits of friendship into the close of Satur- 
day ; and then embarking so as to arrive al their homes on 
the Sabbath : or having worshipped God with apparent so- 
lemnity a part of the day, they may be seen stealing away 
at night-fall to the steamboat landing, and exhibiting them- 
selves to a scoffing world as violators of the fourth com- 
mandment. 

It is in vain to plead, that only apart of the day is desecra- 
ted: If God has said, that we may violate a part, provided 
we keep the other part ; and if he has designated what part, 
then the case will be altered. But there is no such dispen- 
sation or exception. He has hallowed the ichole twenty-four 
hours ; and if a man trench voluntarily upon the last houi 
— though it may be when half the world are locked in 
sleep — he as certainly violates God's command, as if, in the 
face of the whole community, he desecrated the very heart 
of it. Besides, look at the example of this Sabbath viola- 
ting Christian. How many exulting eyes will fall upon 
him ! How many, by the example of this one professor, 
will be glad to sustain themselves in the habitual desecra- 
tion of the day I O, how does the cause of piety bleed at 
every pore, when such conduct is exhibited by those who 
profess godliness! 

But are there no circumstances, it may be asked, which 
justify us in travelling on the Lord's day } May we not be 
so situated as to make it allowable, on the Sabbath, to un- 
dertake or to continue a journey } It may be said for in- 
stance, " here is a female placed under the care of one 

who has not a very nice conscience on this subject; must 

9# 



102 BOOK FOR THE SABBATH. 

she put off her journey, or obstinately refuse to proceed ?'' 
The case is an urgent one, we admit ; but it is easy to see, 
that unless some other necessity than her personal conve- 
nience, or her worldly interest, or her social engagements 
lies upon her, she is bound to abandon this opportunity of 
journeying at so great an expense to conscience and to re- 
ligion. If there is a probability that the Sabbath will be in- 
cluded in the journey, she is bound either not to go, or to 
stipulate for its observance by the way. 

Another instance may be cited, in which an individual, to- 
wards the close of a journey, finds himself within a day's dis- 
tance from home. He cannot reach the desired spot with- 
out invading a part of the Sabbath. His anxiety and affec- 
tion press him to proceed. What shall he do ? Shall he, 
at an expense of time and money, pass the Sabbath among 
strangers ? We answer, unhesitatingly, yes, " He that 
loveth father, or mother, son or daughter more than me, 
is not worthy of me." So says our Lord to this man, 
when the conflict is between his affection for his fam- 
ily and his obligation to obey a divine command. In 
this example of self-denial, his example would be worth a 
vast deal to the cause of religion ; and when, after such 
a demonstration of principle, he shall arrive at home, his 
enjoyment will have the zest of "' a conscience void of of- 
fence towards God." 

A conscientious christian man — well known to the public 
but now no more on earth — was, from the nature of his 
business, abroad over the land a great portion of his time. 
He was a truly devoted disciple of Jesus. Ascending the 
Mississippi in one of the great steamers, he inquired of the 
captain on Saturday, if he was in the habit of slopping to 
keep the Sabbath } To the ears of such a man, the ques- 
tion of course sounded very strange ; and upon his answer- 



TRAVELLING ON THE SABBATH. 103 

ing in the negative, " Well then," said the passenger, " you 
will please to set me on shore at the next landing place." 
The captain remonstrated, assuring the good man that he 
might be left there a week without the opportunity of gel- 
ting on. Nothing moved, however, when once his mind 
was made up, on a point of duty, he went on shore ; and at 
a poor neighborhood endeavored to do good and to keep 
the Sabbath. It proved to him a happy day. He trusted 
in God, that some interposition in his behalf would take 
place, and his confidence — as it proved — was not mis- 
placed. After a refreshing sleep, he arose early on Mon- 
day morning ; and one of the first sounds which greeted 
his ear, was the bell of an ascending steamer announcing 
her approach to the landing. " Blessed are they that do 
his commandments." 

Some have thought that, where the business of the 
church demanded their presence, it is lawful and pro- 
per to travel on the whole or on a portion of the Sabbath in 
order to accomplish it. Ministers of the gospel have some- 
times so agreed in relation to their attendance upon eccle- 
siastical meetings. But will the end sanctify the means ? 
Or may religion be s&rved with one hand whilst she is stab- 
bed by the other ? In such a Sabbath desecrating land as 
ours, must not the church receive far more detriment, by 
this Sabbath travelling, than she can receive benefit by all 
that is subsequently done in her public councils? Can 
God's ministers countenance, by any act of theirs, a sin so 
prevalent and so ruinous ? Let them, at almost any sacri- 
fice, avoid even the appearance of this evil ; for if they are 
lax in relation to the observance of the Sabbath, what can 
be expected of the mere men of the world ? 

It cannot be denied, that there are cases, in which a jour- 
ney on the Sabbath may become necessary ; and then, the 



104 BOOK FOR THE SABBATH. 

circumstances, if known, will be admitted as a justifying 
plea. But such cases are rare, and they respect generally 
some of the severe dispensations of Providence. It is not 
from these instances that the cause of religion is likely to suf- 
fer, or the Sabbath violator to be countenanced in his course. 
No ; it is when personal convenience or the pressure of 
business induces the professor to invade a part or the whole 
of the Lord's day, that the cause of piety is so deeply 
wounded and dishonored. Nor is it very difficult for a 
conscientious man to ascertain the occasions on which he 
may be justified, in travelling on the sacred day. Occur- 
ring as they do so seldom, and being connected with a be- 
nevolent rather than a selfish motive, he can scarcely be at 
a loss in deciding. 

The importance of a scrupulous example on this point 
cannot be fully estimated. In a country where the spirit 
of the people is active and restless almost beyond compari- 
son ; and where the thirst for gain is as deep and prevalent 
as in any other in the world ; it is easy to perceive, that the 
tendency to break over this moral restraint must be very 
powerful. Will the lovers of money and of pleasure be 
likely to stop in their impetuous car.-^er, when met by this 
sacred barrier ? Will they not wish for arguments to jus- 
tify them in their breach of heaven's law ? And what more 
potent argument can they have or ask than the fact that 
some very reputable Christians are in the habit of travelling 
on the Lord's day ? As they look around among the 
crowd, if their eye can detect, as a fellow passenger, the 
professor of religion, they feel at once relieved of at least 
a part of that secret misgiving which conscience, even 
though long abused, is apt to create in their guilty bosoms. 

But if, on the other hand, professors of religion were nev- 
er known as Sabbath travellers — except in cases of undoubt- 



TRAVELLING ON THE SABBATH. 105 

ed necessity — how powerful would be the influence of 
their united example ! Then would the whole responsi- 
bility fall upon the men of the world ; and the pressure, 
depend upon it, would be felt. Conscience, no longer 
weakened by the inconsistent and lax conduct of the pro- 
fessedly pious, would be left to administer her unmitigated 
reproofs. Such an example would do more to rescue the 
Sabbath from wide-spread desecration than any civil 
enactments which could be passed. It would speak a lan- 
guage which the public conscience would be quick to un- 
derstand. If among the entire company of Sabbath viola- 
ting passengers in coach or steamboat not one could be found 
who was a christian professor, it would take out of the 
mouth of the wicked at least one scornful interrogatory, 
" what do ye more than others?" It would show, that, in 
point of practical morality, there was a difference. It would 
stamp their own conduct as Sabbath-breakers with manifest 
unlawfulness. And if, in addition to this, it could be affirmed, 
that no professor of the gospel was even indirectly concern- 
ed in favoring the sin in question ; if not a cent of the stock, 
thus tainted, were owned or appropriated by him ; whose 
penetration is so dull as not to see, that the holy Sabbath 
would at once assert its claims over the universal con- 
science } 

Let Christians of every denomination look at this point. 
Remember, brethren, that intimately connected with a scru- 
pulous example in relation to it, is the welfare of religion 
and the general prosperity of our country. If the Sabbath 
be gradually undermined, until it is identified with other 
days, we may then look for the extinction of all that is 
^' lovely and of good report." Of what use then would be 
our churches, except to provide a place for the " swallow 



106 BOOK FOR THE SABBATH. 

to make her nest ?" And how long could we exist as a 
free nation, when the strongest ligature which binds us to- 
gether is torn asunder ? 



CHAPTER XIV. 



SOCIAL VISITING, SECULAR READING, IDLENESS, ETC. 

Travelling on the Lord's day is not the only form of 
Sabbath desecration to which men are addicted. This day 
being one in which the ordinary business of life is suspen- 
ded, many, instead of appropriating it wholly to the wor- 
ship of God, make it a season of social visitation. Some, 
who retain a slight sense of religious obligation, employ a 
part of it in attending upon divine worship, whilst the re- 
mainder is occupied in the interchange of social civilities. 
But they should understand, that this prior compliment to a 
divine institution will not cancel the guilt of subsequent vio- 
lation. Such a use — or rather abuse — of the Lord's day 
may not appear, to those who practice it, in a very repre- 
hensible light ; but in the eye of heaven, it is an actual 
breach of the fourth commandment. We are to " remem- 
ber the Sabbath day to keep it holy." VVho will claim 
that mere social visitation has any thing holy in it ? Who 
can affirm that the conversation generally practiced on such 
occasions savors even of true piety ? 

By such conduct, we not only rob ourselves of the ad- 
vantages of the Sabbath ; but we may prevent our friends 
and neighbors — even if disposed — from availing themselves 
of them. We at least tempt them to sin, if they are inclined 



SOCIAL VISITING, ETC. ON THE SABBATH. 107 

to keep the Sabbath ; and if Ihey are not so inclined, we 
add the influence of our example to strengthen them in a 
practice manifestly at variance with the commands of God. 

But is it improper, it may be aaked, for families and re- 
latives to meet on this day ? We answer ; if such meet- 
ings are intended for spiritual edification, there can be no 
possible objection to them ; provided they occur out of the 
time usually allotted to public worship. We agree that 
relatives may make the Sabbath subserve their spiritual in- 
terests. If the various branches — with the patriarch at the 
head — assemble around the domestic altar, to unite in 
praises and thanksgivings ; and if their conversation while 
together, be for mutual religious improvement, there can 
be no doubt of the utility and lawfulness of such a meeting. 
But if they assemble on the principle of mere social enjoy- 
ment ; and with a view to discuss the news of the day — to 
talk over the events of the preceding week — to dwell upon 
the ordinary topics which friends and relatives are accus- 
tomed to consider interesting ; we have no hesitation in 
condemning as improper and unlawful, such an appropria- 
tion of the sacred day. 

These remarks are intended for those who vindicate the 
lawfulness and propriety of family parties on the Sabbath. 
Must they not admit that, in the unrestrained intercourse of 
relatives, there is a probability that subjects will be broach- 
ed and talked about, which, to say the least, are not in ac- 
cordance with the sacredness of the day ; nor calculated to 
aid the soul in its progress towards heaven.? How much 
more likely shall we be to keep the fourth commandment, 
if we spend the time mostly in retirement ! Let each fam- 
ily be on this day, as far as possible, alone. Let all their 
arrangements have in view the spiritual improvement of so 
delightful an institution. 



108 BOOK FOR THE SABBATH. 

*• Wisdom and pleasure dwell at home ; 
Retired and silent seek them there ; 
This is the way to overcome ; 
The way to escape the tempter's snare." 

Another mode of desecrating the day is by a resort to 
books or newspapers, with a view to gratify curiosity, or to 
while away the tedious hours. 

It needs not an additional sentence tdnnake it evident, 
that such a practice is wholly wrong. It can hardly be 
supposed that any professor of piety would do thus. And 
yet, in times of great political excitement, or when any un- 
common rumor is abroad, the newspaper presents a strong 
temptation even to a mind fortified by christian principle. 
But touch it you cannot, christian reader, and be innocent. 
The day is tbe Lord's, and by taking up that paper to grat- 
ify a vain curiosity you deliberately desecrate it. Besides, 
will the information you seek facilitate your intercourse 
with heaven ? Will it not distract still more your already 
too versatile mind ? One of the most formidable obstacles 
to the influence of the pulpit over impenitent men lies, in 
my view, in this very thing. The post-office supplies them, 
with the recent news. From the very doors of the sanc- 
tuary they go to receive it. The moment they arrive at 
home — and even before — they are searching for it. How 
timely this — says Satan — to erase any serious impression 
which may have been left on the conscience ! O, it is 
heart-rending to see how many are thus diverted from that 
truth which a moment before clothed their countenances at 
least with deep solemnity. What a powerful engine this, 
in the hands of the adversary, to catch away the word so 
that it may become unfruitful ! 

Men of the world, do you know, that by such a course, 
you are not only robbing God of his due, but the soul of its 



VISITING, ETC. ON THE SABBATH. ^ 109 

salvation ? Encourage no longer this wholesale profana- 
tion of the Sabbath by our post-office department. Let 
your papers lie untouched until Monday, when God's pro- 
hibiiion will be taken off, and you can innocently read 
them. Let your reading, on the Sabbath at least, be for 
the soul's improvement. Remember that day and keep it 
holy. 

On this subject, we trust the entire company of believers 
will present a uniform example of strict adherence to the 
divine command. Christian, let thy hand, on this day, 
handle only the word of life, or such books as derive their 
interest from the great fountain of God. Touch not, han- 
dle not the vehicle of political news, nor the book of mere 
amusement. Show to the world that this day is with you 
a consecrated season ; and that, be the temptation never so 
strong, you will not even look into an inappropriate or for- 
bidden volume. 

Some, having no relish for the worship of God, spend the 
day in absolute idleness. They sleep away the best por- 
tion of it ; and rise only to desecrate the remainder by 
sauntering listlessly through the streets, surveying their 
possessions, or engaged in some excursion of pleasure. 
It is in vain to them that the Sabbath bell speaks in inviting 
tones of the rich provision which Heaven has prepared for 
man. In their sluggish soul there is no chord to vibrate to 
this music of mercy. O how much ye lose, ye who thus 
while away the precious hours of salvation ! Know ye not, 
that soon the last Sabbath sun will set upon your eyes, and 
the sound of that bell fall for the last lime, on your ears ? 
Will it be no cause of regret then, that you did not heed 
the invitation — that you slept away in cold indifference 
these golden moments } " Awake, thou that steepest, and 
arise from the dead, and Christ shall give thee light." 
10 



110 BOOK FOR THE SABBATH. 

I will close this chapter by an extract from that eminent 
writer, the Rev. Dr. Dwight. In speaking of the ways in 
which the Sabbath may be violated, he refers among other 
things to worldly conversation. 

'' There is no way in which the Sabbath is more easily, 
more insensibly, more frequently, and more fatally violated 
than this. Temptations to it are always at hand. The 
transgression always seems a small one ; usually a dubious 
one at first ; and often no transgression at all. Mullitides 
of persons, of sober and well meaning dispositions, nay, 
multitudes, as there is but too much reason to fear, of pro- 
fessing Christians, beginning with religious subjects, slide 
imperceptibly towards those which are considered moral in 
such a degree as scarcely to differ from religious ones ; 
thence to secular themes bordering upon these ; and thence 
to mere matters of business or amusement. Such persons 
before they are aware, find themselves occupied in convers- 
ing about the affairs of the neighborhood ; the strangers 
who are at church ; the new dresses, fashions, business, di- 
versions, news, and politics. To these they are led by 
mere ivorldly conversation concerning the prayers, the 
psalmody, or the sermon, as having been well or ill devised, 
written, spoken, or performed ; by a history merely secu- 
lar of the sickness and deaths in the neighborhood, or else- 
where, or of the dangerous or fatal accidents, which have 
lately happened ; the state of the weather, the season, the 
crops, the prospects, the affairs of the family ; and by innu- 
merable other things of a similar nature. The next step is 
ordinarily, an habitual employment of this holy day in 
open, cool, and self-satisfied conversation about business ; 
schemes of worldly pursuits ; bargains ; gains and losses. 
It is not to be understood that Christians go all these 
lengths. It is my real belief, however, that they go much 



VISITING, ETC. ON THE SABBATH. Ill 

further than they can justify ; and fail, in this manner, of 
their duty ; their improvement in the christian life ; their 
proper exemplariness of character ; the evidence of their 
piety, which would spring from these sources ; the hope 
which it would inspire ; the peace which would accompany 
them ; and the joy in which they would delightfully termi- 
nate. Many sober men, however, who but for this very 
conduct might probably become Christians, go all these 
lengths ; and thus lose, insensibly, their tenderness of con- 
science ; their soberness of mind ; and their desire as well 
as their hope of eternal life. Men less well-principled start, 
originally, at the end of this career ; and thus annihilate 
the Sabbath at once ; bidding, without anxiety, a final adieu 
to the Sabbath itself, and to its rich, exalted, and immortal 
blessings. 

" The profanation of the Sabbath by actions is seen and 
acknowledged by all decent men, who acknowledge it as a 
day consecrated by God to himself Actions are so open 
to the view of mankind ; are so definitive a proof of the 
disposition ; and, when violations of a known rule of duty, 
constitute so gross a proof of impiety ; that all doubts con- 
cerning the true construction to be given them, vanish when- 
ever they appear. The common and favorite modes of 
profaning the Sabbalh in this way, are spending our time 
in dress; in ministering to a luxurious appetite ; in walking 
or riding for amusement ; in writing letters of friendship ; 
in visiting ; and in reading books, which are not of a reli- 
gious, but merely of a decent character ; and ultimately 
those which are formed to be the means of amusement and 
sport. The end of this progress, generally esteemed more 
gross, though perhaps in many instances not more, and in 
others less sinful ; is the devotion of this sacred day to 
downright business. Persons, who go this length, occupy 



112 BOOK FOR THE SABBATH. 

the time in writing letters of business; posting their ac- 
counts ; visiting post-offices ; making bargains ; transmit- 
ting money to their correspondents ; going or sending to 
markets ; making journeys, at first with and afterwards 
without pretences of necessity ; and ultimately laboring 
openly in the ordinary employments of life. This is what 
is called in the text* doing our own ways, A man'^s way, 
in scriptural language, is the customary course of his life." 
We would add, that though such ways may, to those who 
practice them, " seem right," yet " the end thereof are the 
ways of death." 



CHAPTER XV, 



CONCLUDING ADDRESS. 



In bringing this treatise to a close, I would respectfully 
address myself to two or three classes of my readers who 
may occupy important stations involving weighty moral re- 
sponsibility. 

Should this book fall into the hands of one of the legisla- 
tors or law-administrators of the land, I would ask of you, 
as a civilian, attention to the institution of the Sabbath, as an 
auxiliary in sustaining and promoting the vital principles of 
our republic. I wish you to entertain as deep a conviction 
as myself, of the fact, that the continued existence of this 
government depends mainly upon the prevalence of piety 
and virtue. Many of our writers and orators declaim elo- 
quently on the importance of general intelligence ; and they 
seem to rest all their hopes for the perpetuity of our institu- 

* Isa. 58: 13. 



CONCLUDING ADDRESS. 113 

tions simply on the diffusion of knowledge. Now, far from 
wishing to lessen the weight of their arguments, or to dimin- 
ish in the least, the impression which they may have made on 
the public mind, I must still be permitted to say, that know- 
ledge alone will not save us from political shipwreck. Mor- 
al prificiple must exist in connection with knowledge^ or the 
latter will prove as potent an engine for the destruction^ as 
it always does^ lohen under the control of moral principle^ for 
the advancement of social order and happiness. 

I might illustrate this by facts. The first act of rebellion 
in the universe, was not, so far as we know, from the loss 
of knowledge, but from the loss of virtue. The most pow- 
erful agent to over-turn and to destroy at this moment, is a 
spirit of vast intelligence but of equally malignant intentions. 
And what makes heaven a scene of such perfect order } 
Not the intelligence of its inhabitants simply, but their con- 
joined virtue. Was France — v/e ask the privilege of intro- 
ducing this striking example once more — was she wanting 
in general intelligence, when she passed so rapidly on a sea 
of blood, from monarchy to anarchy, and from anarchy to 
despotism ? No, she wanted piety and virtue. She had ab- 
jured God, trampled upon the Sabbath, and had thrown her- 
self into the arms of infidelity ; and the want of moral prin- 
ciple rather than of intelligence, is what at this very time, 
makes her constitutional monarchy of doubtful continuance. 
Sweep away the Sabbath then, or gradually weaken its 
obligation upon the public mind, and you demolish one of 
the pillars which support our political fabric. The Sabbath, 
beyond all question, is the great bulwark of public morals. 
It stands as a formidable check to general depravity. It 
lifts up heaven's edicts and points men to the excellency of 
virtue — to the destructive nature of sin— to ihe authority of 
God — and to the retributions of eternity. It has a more 

10* 



114 BOOK FOR THE SABBATH. 

potent influence, in keeping down the spirit of misrule ; in 
making men good citizens from principle, than all the mere 
legal enactments, which political wisdom could devise, or civ- 
il power enforce. Guard then, from contempt or desecration, 
this holy day. Frown upon those scoffing itinerants, for- 
eign or native, male or female, who level their infidel slang 
against the institutions of the Bible ; who come among us to 
sow the seeds of atheism ; and who, with the honied lan- 
guage of philanthropy on their lips, are in reality laying a 
fatal train under the very foundation of our national securi- 
ty. The Sabbath is our sheet anchor amid the occasional 
storm of political excitement, and the inundation of popular 
violence. If our country is to maintain the high stand which 
she has taken, she must cling to this sacred institution, foun- 
ded in the wisdom of heaven, and demonstrated to be an im- 
portant barrier alike against despotism and anarchy. 

To the employer, whose influence reaches over one or 
many, I would say, not only sacredly regard this institution 
yourself, but allow your workmen and dependents the 
same privilege. If you have a clerk, push him not beyond 
the hour which marks the secular time. He has a con- 
science, which needs to be encouraged, not deadened ; and 
religious rights, which — though in his state of dependence, 
he may not think proper to assert — are nevertheless to be 
respected. Be the pressure what it may, let your laborers 
and dependents never be driven to profane God's holy 
day. Remember that a man's own responsibility is more 
than he can bear ; and that to assume the fearful addition 
of compulsory labor on the Sabbath, must make the devel- 
opments of the judgment day awful beyond conception. 
Besides, by Sabbath-day service, little is gained and much 
may be lost. The loss in moral principle — in the diminu- 
tion of the power of conscience, makes the risk, as to hon- 



CONCLUDING ADDRESS. 115 

esty in the employed, far more important than the mere 
avails of such labor to the employer. But why appeal to 
these motives ? There stands the eternal tablet on which 
God himself has written, " Remember the Sabbath day to 
keep it holy." That surely is enough. 

To the parent and guardian, what more need be said to 
secure their influence in favor of the Sabbath, than simply 
to state the fact, that with the observance of this day by 
their children, are intimately connected their personal cred- 
it—their respectability— their morality, nay even their salva- 
tion. Train them up then under the droppings of the sanctu- 
ary. Teach them scrupulously to observe the fourth com- 
mandment. Watch their first aberrations and endeavor 
to counteract them by all lawful and proper means. I am 
aware that coercion, after a certain age, will do but little 
good. But early training is the great point. You must not 
wait until pride and obduracy shall set all coercive mea- 
sures at defiance. If faithful to their childhood, the necessi- 
ty for any thing more than persuasion and example will 
not be likely to exist. But even at the period referred to^ 
when the temptations to Sabbath profanation are strongest — 
much may be done by the united influence of personal ex- 
ample, prayer and persuasion. 

Professors of the religion of Christ ! One word only in 
addition to the arguments, counsels, and appeals already 
given in these pages. On you rests the weighty responsi- 
bility of holding up this institution of heaven, l^ your ex- 
ample is irreproachable, all will be welL If nothing in the 
shape of ease, or convenience, or profit, shall drive you to 
infringe on any part of this holy season — if you observe 
scrupulously the divine command, " not doing your own 
ways, nor finding your own pleasure," but consecrating the 
day by abstinence from labor, and by acts of devotion ; — I 



116 BOOK FOR THE SABBATH. 

again say, the Sabbath in all its moral power is safe. Such 
an example by the great body of Christians, will prove to 
the day and all its hallowing influences, a security, which 
the onset of scepticism — the lawless thirst after pleasure — 
the reckless pursuit of gain, and the legalized invasion of 
Heaven's law, cannot effectually undermine. Let Chris- 
tians DO THEIR DUTY, AND THE SaBBATH IS SAFE. 



PART III. 

MEDITATIONS AND PRAYERS. 



MEDlTx\TION I. 



THE SAINTS^ REST. 



There remaineth therefore a rest to the people of God. Hcb, 4: 9. 

The earthly Sabbath is a beautiful but inadequate sym- 
bol of the rest above. We lay aside our secular business, 
cease from worldly toil, and repair to the sanctuary, to of- 
fer unto God our praises and thanksgivings. But alas, we 
cannot divest ourselves of the flesh, which impedes and 
mars our worship ; and which, in a few hours, becomes 
weary under the most exalted privileges. Above all, have 
we to lament the remaining depravity which works within 
us; begetting unbelief, coldness, and deadness — distracting 
the thoughts even in the most solemn acts of worship — and 
rendering, at times, the most appropriate means of grace 
inefficient. What believer has not groaned over this cause 
of misimproved Sabbaths ? Still, there are seasons when 
the sanctuary seems like one of the outer courts of heaven's 
glory. There are times, when we can exclaim, " How 
amiable are thy tabernacles, O Lord of hosts !" Then, by 
faith, we see the glory of the Lord. The word is quick 
and powerful. Our souls are borne upward as on eagles' 
wings. A sacred, calm delight takes possession of us ; and 
God appears to bow his heavens and come down to bless 



118 BOOK FOR THE SABBATH. 

US. But even such Sabbaths are not worthy to be com- 
pared with that eternal rest, where the unfettered, unpollu- 
ted soul shall worship the Lamb without interruption and 
without end. The body will there not impede but augment 
our happiness ; for it will be a spiritual body, which can no 
longer be the medium of temptation, and which shall expe- 
rience no fatigue. Nor will sin, O blissful thought, be 
there, to dim our eye or to pollute our worship. We shall 
not only see God, but see him with unobstructed vision. 
We shall not only love him, but love him with unwavering 
affections. We shall not only praise him, but praise him 
in pure, exalted strains forever. Glorious rest ! Let us 
rise and hasten towards it with renewed vigor ; for " here 
we have no continuing city." 

Blessed be thy name, O God, that thou hast prepared and 
reserved a rest for thy people. Here thou liast taught us, 
is the scene of our toilsome pilgriiuage — that we are not to 
expect our heaven here. Yet O, how often are we l)uild- 
ing tabernacles on earth ! We act as if this were to be our 
j)ermanent abode. Enable us, O God, to ca«t the eye of 
faith forward to "the rest that retnaineth." Give us such 
views of its alluring glories, as shall make the brightest 
scenes of earth look dim. Let us see the Lamb enthroned. 
Let us see the pure company of the saints and angels. Let 
us have a sweet foretaste of the celestial joys. Then, O 
God, shall we cease to desire the honors or the pleasures 
of this vain world. Then shall we forsake its attractions 
allured by visions of so much superior lustre. Do we not 
feel some faint desires after thee, O God ? Are we not 
oppressed with sin's heavy load ? Have we not waged 
eternal war against our lusts? Grant then, that the grace 
which has equipped us for the conflict ; and thus far sus- 
tained us in it, may carry us triumphant to the close, and 
put us at last in possession of the heavenly rest. Then, O 



THE CONFLICT. 119 

Lord, will we give thee all the praise. Our song shall be, 
" unto him that loved iis, and that washed us from our sins 
in his own blood." To hirn, and to thee through him, will 
w^e ascribe the glory and honor, the dominion and the power, 
forever. Amen. 



MEDITATION II. 



THE CONFLICT. 



He that overconieth shall inherit all things; and I will be his 
God, and he shall be my son. Rev. 21: 7. 

Although onr reward is not of debt but of grace, yet the 
necessity of struggling against and overcoming our spiritual 
enemies is constantly urged upon us. Every motive drawn 
from danger on the one hand, and from delight on the other, 
is presented in order to rouse us to a vigorous contest. 
How numerous, subtle, and powerful are our foes ! The 
world appeals most attractively to our natural susceptibili- 
ties. Satan assumes at one time the form of an anorel of 
light ; and at another, advances boldly to the attack, in all 
his hellish malignity. Our own lusts are ever ready to kin- 
dle in the soul an unhallowed excitement. What a pha- 
lanx of spiritual enemies ! Blessed be God, we have not 
to meet them alone and in our own strength ! Greater is 
he that is with us, than all that are against us. The spi- 
ritual armor is tendered to us ; and, invested in it, we are 
prepared for a successful warfare. Jesus too, the great 
Captain of salvation, has already achieved a signal victory 
over these foes, and he promises to stand by us, to strength- 
en our weakness, and to lead us on to certain victory. He 
has moreover held forth a glorious reward. "He that 



120 BOOK FOR THE SABBATH. 

overcometh shall inherit all things." Yes, all that heaven 
has of happiness shall be ours. God will be our God, 
and we shall be his adopted children. Here is an all- 
powerful stimulus, to animate us in the conflict. Look then 
steadily at the crown of glory. When the world allures, 
remember, it is a foe in disguise. When Satan attacks, 
raise the shield of faith to ward off his fiery darts. When 
the flesh pleads, take a determined stand against its clam- 
ors. Yea, crucify it. Keep under the body, and let the 
spirit habitually triumph. Soon the warfare will be over. 
The last enemy, which is death, being conquered, nothing 
will remain, but to enter upon the glorious, the everlasting 
reward. 



Surrounded by the enemies of our souls, we look up- 
wards to thee, O God, for help. Thou knovi^est their power 
and their malignity, and thou art acquainted with our weak- 
ness. Within us, is a '' heart deceitful above all things, and 
desperately wicked." Every where around us, are the al- 
lurements of the world. Without thy protecting and sup- 
porting hand, we must inevitably fall before the power of 
the tempter. How often indeed have we been " overcome 
of evil I'' How often by our melaucholy lapses, have we 
proved our own hel})!essness ! The flesh has corrupted us 
— the world has allured and deceived us. Satan has sud- 
denly attacked and })rostrated us, and were it not that thy 
mercy is boundless, that tliy love is unchangeable, we should 
long since have been abandoned to the powers of hell. But 
thanks to thy name, O God, thou hast with every temp- 
tation made a way for our escape. When, overwhelmed 
with shame and sorrow at our fail, we have ventured to east 
an imploring look towards the mercy seat, thou hast been 
ready to pardon, restore, and strengthen us. We come to 
thee anew. We beseech thee to invest our souls with the 
armor of righteousness. O put thy strength within us. 



THE RISEN SAVIOR. 121 

Help ns to watch unto prayer. Instead of confiding in our 
own arm, may we make thee our refuge and our fortress. 
In all times of temptation, wilt thou deliver us. Uphold us 
by the right hand of thy righteousness. Enable us to war 
a good warfare. May we, without presumption, look for- 
ward to the rewards of the faithful ; and impelled by the 
glorious " hope set before us," may we, through grace, over- 
come every foe, and at last be invested with the privileges 
and honors which are promised to all thy children, for Je- 
sus' sake. x\men. 



MEDITATION III. 



THE RISEN SAVIOR. 



And when she had thus said, she turned herself back, and saw 
Jesus standing, and knew not that it was Jesus. John 20: 14. 

We may say of Mary weeping at the sepulchre, behold 
how she loved him ! She came to find her Savior's lifeless 
body and to weep over it ; but even that is gone. Her 
heart is broken. In the anguish of despair, she exclainas, 
" They have taken away my Lord, and I know not where 
they have laid him." Mary little thought how near to her 
stood that very Master, whose death she mourned. He 
was there to console and to cheer her. No sooner had the 
supposed gardener uttered the word, " Mary," with all the 
benign emphasis of expression with which he was wont to 
address her, than she recognized his well known voice, and 
flew to embrace his feet. Thus does the weeping believer, 
or the heart-broken penitent often find, when all seems dark- 
ness and despair, that Jesus is near, and about to reveal him- 
self to their troubled souls. He loves to find us weeping. It 

11 



122 BOOK FOR THE SABBATH, 

is a state indicative of our penitence, and expressive of our 
desire for his consoling grace. It is in the vale of humility 
that our Lord seems to abide. There he would have us 
seek him. It is when, like Mary, we are weeping in the 
garden, at the cross, or around the tomb, that Jesus draws 
near, to speak a comforting word to our souls. O, let us 
welcome afflictions, if they do but bring us near to him ! 
It is heaven, to behold his countenance and to hear his voice. 
When, borne down with the burden of sorrow, we go to 
some lonely spot to give vent, in prayer, to these sorrows, 
sweet is the surprise to our souls, to find there him, of whom 
it is said, " He hath borne our griefs, and carried our sor- 



rows." 



How comforting, O Lord, is thy presence ! It makes af- 
flictions light and easy to be borne. Nay, it enables us even 
to "glory in tribulations." But when thou withdrawest thy 
presence — when, by our sins, we create a distance between 
thee and our souls, how heavy are our spirits! Nothing 
then can impart comfort or satisfaction. To a heart that has 
once felt thy love, it is not in the power of sublunary ob- 
jects to afford substantial bliss. But, O Lord, though our 
sins have separated between thee and us, yet when we return 
with weeping, thou art ever ready to meet us, and to '* re- 
store to us, the joy of thy salvation." Thou dost even has- 
ten to embrace us, and to bestow upon us anew the tokens 
of thy love. Thou lookest tenderly upon thy penitent chil- 
dren. When they seek thee sorrowing, thou art always 
near. Thy voice seems to say, " be of good cheer; thy sins 
are forgiven thee." Blessed be thy name, gracious Savior, 
that now thou art risen ; and hast given us the assurance 
that thou wilt be with thy people, not only in their solitude, 
but where " two or three of them are gathered together in 
thy name." O, may our souls ever live beneath the light of 
thy countenance ! When we lose sight of thee, our Lord, 
may we go weeping till we find thee. Let our hearts never 



FRUITS OF HOLINESS. 123 

be at rest when thou art absent. Let it not be in the power 
of any creature to separate us from thy love. Reign supreme 
in our affections, and reign there forever. Amen. 



MEDITATION IV. 



FRUITS OF HOLINESS. 



Herein is ray Father glorified, that ye bear much fruit; so shall 
je be my disciples. John 15: 8. 

God's glory is the great end of salvation. The whole 
plan tends to illustrate the wisdom, power, goodness, jus- 
tice and mercy of God. Christians are specimens of the 
divine workmanship. If the change which grace has 
wrought in them, be not strikingly manifest, God is dishon- 
ored and the gospel despised. After all that God the Fa- 
ther has done in sending his Son, and Christ the Son has 
done in dying for us, if we, who profess to be redeem- 
ed, do not exhibit unequivocal evidence of the power and 
reality of religion, our conduct must draw contempt upon 
the whole scheme of mercy. But if, on the contrary, 
all men are obliged to confess the power of God in our con- 
version, and the purity of the gospel in our lives, we then 
glorify him " who is the author and the finisher of our 
faith." The more exuberant and healthful the fruits, the 
more excellent is the tree ! If after we have borne only 
" fruit unto death," we begin to show the " fruit which is 
unto holiness," men will be obliged to acknowledge in us 
the grace of God. Our light will then so shine, that 
others may be led also to glorify our Father. Then we 
may boldly announce ourselves the disciples of Jesus, and 
fear no charge of hypocrisy or inconsistency. It will be 



124 BOOK FOR THE SABBATH. 

evident that we have been with Jesus, and that we bear 
somewhat of his image. Our usefulness will be extend- 
ed — our hope become confirmed — and our zeal burn with 
a steady and increasing flame. God will then acknow- 
ledge us as his, and will at last receive us with the wel- 
come, " Well done, good and faithful servants." 



Grant, O merciful God, unto thy servants^ the grace of 
thy Holy Spirit to enable us to live to thy glory. May the 
same power which brought us " out of darkness into thy 
marvellous light," assist us to " walk in the light as tliou art' 
in the light." The eyes of the world, we know, are fixed 
upon us ; yea we are watched by angels, by devils and men. 
Our spiritual enemies stand ready to triumph in our down- 
fall. Every artifice of Satan is employed to accomplish it. 
Wicked men would gladly find in our conduct an argument 
against thy cause. But, O Lord, " hold thou us up, and we 
are safe." Our trust is in thy grace alone. We have no 
ability to secure or to advance our own spiritual interests. 
To thee we cling as to " the strength of our heart." Never 
for one moment forsake us. We mourn that our life has 
been thus far so poor a testimony to the power of thy gos- 
pel. We are humbled in the dust at the recollection of our 
sins. O, how often have we dishonored thee ! But, hea- 
venly Father, let us new "cast off the works of darkness 
and put on the armor of light." Let us henceforth exhibit 
the fruits of holiness. Yea, let us bear " much fruit." May 
we be enabled to gain one victory after another, until every 
sin shall be overcome, and every gospel grace shall adorn 
our souls. O make us '* holy as thou art holy." All thi^ 
we entreat for Jesus' sake. Ameii, 



SISEN WITH CHRIST. 125 



MEDITATION V. 

RISEN WITH CHRIST. 

If ye then be risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of God. Col. 
3: 1. 

Risen with Christ ! What can be the meaning of the 
sacred penman ? How are Christians risen with Christ ? 
It is evident that the language is highly figurative. "Ye 
are risen with him," says the apostle in the 12th verse of 
the preceding chapter, " through the faith of the operation 
of God, who hath raised him from the dead." Our faith, 
then — wrought in us by the power of God — disconnects our 
souls in a sense from " things seen," and introduces us to 
" things not seen." We leave behind us as motives, and 
as principal means of enjoyment, the things of earth, and 
we walk by the light of things celestial. This is our re- 
surrection, whereby we are likened to our glorious Lord, 
who, assuming a spiritual body, came foith from the dark- 
ness of the grave. Having thus risen with Christ, we must 
of course direct our vision to him, and to the scenes with 
which he is surrounded. We must " seek those things which 
are above, where Christ sitteth on the right hand of God." 
Our deepest interest should be concentrated on heaven. 
There dwells he whom our soul loveth— our Father — Re- 
deemer — and Sanctifier. There is the congregation of an- 
gels and the spirits of the just made perfect ; all sinless and 
dwelling in a region that is pure. Why then should we be 
enamoured of earth } Why fear to cross death's dark 
vale ? 

11» 



126 BOOK FOR THE SABBATH. 

" O if my Lord would come and meet, 

My soul would spread her wings in haste ; 

Fly fearless through death's iron gate, 
Nor feel the terrors as she passed." 

We acknowledge, with shame and contrition — O Lord — 
that our affections have been ''earthly and sensual." So 
weak, for the most part, has been our faith, that we have 
seldom had a distinct and impressive view of "the invisible 
things of God." We have hence been criminally influenced 
by carnal hopes and pleasures. Alas, we have not lived as 
those should live, who profess to be "crucified to the world" 
— to have "risen with Christ." Help us truly to repent of 
our earthly mindedness; and O impart to us that faith which 
"workethby love, purifieth the heart, and overcometh the 
world." " Turn away our eyes, O Lord, from beholding van- 
ity." Let us henceforth " rise to newness of life." Separa- 
ting our thoughts from this vain world, enable us to " seek 
those things which are above, where Christ sitteth on the right 
hand of God." Blessed Jesus! One glitnpse of thy inef- 
fable glory shall draw our affections from all that is bright 
and attractive on earth. Disclose thyself then to our view — 
give us ravishing conceptions of the heavenly state — that 
henceforth we may be dead to the world ; and that our "life 
may be hid with Christ in God." 



MEDITATION VI. 



ALL VANITY. 



Then I looked on all the works that my hands had wrought, and 
on the labor that I had labored to do ; and behold, all was vani- 
ty and vexation of spirit, and there was no profit under the 
sun. Ecci. 2: 11. 

The author of the book of Ecclesiastes gives us his expe- 
rience of the unsatisfying nature of all worldly honors and 



ALL VANITY. 127 

pleasures. Every thing that could please the eye, charm 
the ear, gratify the taste, or amuse and enrich the mind, was 
by him, sought and enjoyed. The whole circle of earth's 
pleasures was tested. But in the end, all is pronounced 
" vanity and vexation of spirit." The disappointment results 
from the very nature of the soul. Its capacity being illimita- 
ble, no finite enjoyment can fully meet its enlarged desires. 
Nothing but a faithful discharge of duty, and the approving 
smile of God can make the soul happy. Give it what you 
will — gratify every earthly wish, it will still be wretched if 
it be without God. All below is vanity. The considera- 
tion that worldly good must so soon be relinquished is of it- 
self enough to cast a shade over its enjo37ment. The heart 
must feel that there is nothing permanent here. " Life is 
but a vapor." All earth-born pleasures are transitory. 
Death withers every flower as soon as it blooms. Man too 
is hurried to the tomb and then forgotten. If then all be- 
low be stamped with vanity ; O, let us seek our all in God. 
Let us relinquish in desire what we have been accustomed 
so much to value — that the soul may start anew in the race 
for a prize worthy of her struggles, and which when obtain- 
ed will amply reward her toils. Let us fix our eye on the 
" crown of glory which fadeth not away." Let us delibe- 
rately renounce this vain world, and take God for our only 
and all-sufficient portion. Whether on earth we are known 
or unknown — honored or despised, this one thing let us seek 
after — to secure the favor of God — to enjoy his presence — 
and at last to inherit his glorious kingdom. 

Unsatisfying, O Lord our God, as the world is ; still a 
strange infatuation exists within our hearts, which leads us 
to covet its distinctions and its pleasures. So far as thou 



128 BOOK FOR THE SABBATH. 

hast permitted us to test its power to produce happiness, we 
have been invariably disappointed. We have found it to be 
"vanity and vexation of spirit." Its sweetest pleasures have 
turned bitter in the enjoyment. Its loveHest scenery cannot 
cliarm us apart from thee ; and its honors — so far as obtain- 
ed — have proved but empty bubbles. Yet why, O Lord, do 
we still hanker after these vain delights? Why do we not 
learn to appreciate them truly ? Come thou into our souls, 
with all thy fulness, and then will our hearts quickly bid 
adieu to them. Thou knowest that we are never satisfied — 
never happy — when we are not living to thee, and holding 
sweet communion with thee. Thou knowest how weary is 
the soul — though surrounded with earthly good — if God be 
not with us, or if we have failed to place thee first in our af- 
fection ! Return then we will to our rest. We fly to thee 
our God once more; and do thou, O our heavenly Father, 
return unto us and dwell in us forever, for Jesus' sake. 
Amen. 



MEDITATION VII. 



THE INVITATION, 



Come unto me, all ye that labor and are heavy laden, and I will 
give you rest. Matt. 11: 28. 

Who is there to whom this invitation is not applicable ? 
How few can be found, who do not " labor for that which 
satisfieth not," or who do not at times feel the burden of a 
guilty conscience i But there is a class for whom the kind 
compassionate Savior especially intended it. There are 
hearts subdued and softened by divine grace, which are yet 
still enveloped in darkness and oppressed with an inward 
weight of sorrow. They are personified in the " bruised 
reed and the smoking flax." From some inscrutable causes 
— traceable possibly to their physical constitution — they go 



THE INVITATION. 129 

mourning as in sackcloth, considering thai the promises — 
those well-springs of consolation — are not written for them. 
" O, ye afflicted, tossed with tempest and not comforted," 
listen to the sweet inviting voice of the Savior, " Come unto 
me, all ye that labor and are heavy laden, and I will give you 
rest." Is not this language suited to such as ye are ? Can 
ye not venture to approach, and touch by faith " the hem of 
his garment?" Heavy as may be the load of guilt on the 
soul ; do ye not remember that " the blood of Jesus Christ 
cleanseth from all sin ?" Dark as your path may be ; 
do ye not know, that " he is the light of life ?" High as 
the waves may rise, and loud as the winds may roar; does 
he not address your trembling soul, and say, " It is I, be not 
afraid ?" He says, " I will give you rest." What thou- 
sands have ventured on this promise, and found the peace 
which they sought ! "Go thou and do likewise." Let not 
unbelief— so dishonoring to Jesus — hold you back any long- 
er. You have not to " ascend up into heaven to bring Christ 
down, nor to descend into the grave to bring him up again 
from the dead. His word is nigh ;" yea, he himself is nigh 
unto thee. It is only to '* believe in thy heart" the word 
which he has spoken, and light shall break in upon the soul. 
Haste, then, at the call of Jesus. Seek rest for thy troubled 
spirit no where else ; for it is to be found in him alone. 



Why, O Lord, are these hearts so slow to believe thy word, 
so reluctant to appropriate it ? From the realms of light and 
glory thou didst come, veiling thy divinity in a fleshly form, 
suffering every extremity of pain and grief, yea even death 
itself, to redeem us, and yet we are tempted to entertain a 
guilty distrust of ihee. We feel as if all this could not have 
been done and suffered for m. But, Lord, we know thy 



130 BOOK FOR THE SABBATH. 

word inaketh no exceptions. It hath not singled us out and 
said, thy biood was not shed for us — thy promises were not 
for our comfort. O no; blessed be thy name, the sacrifice 
on Calvary was for sinners. The voice of invitation is to 
all who feel their sins. It is the " weary and heavy laden" 
whom thou hast invited to thy bosom. Why, then, may we 
not come ? Weighed down with griefs and sorrows, we 
surely need the rest which thy pardoning mercy alone can 
confer. Unworthy as we are, we would venture to thy feet. 
O take away that unbelief which has been so long the bar- 
rier between thee and our souls. May we look out of our- 
selves — where all is so dark — and fix our gaze upon the cross, 
where all is radiant with the light of hope. 



MEDITATION VIII. 



ALL FOR THE BEST. 



And we know that all things work together for good to them that 
love God, to thera who are the called accor ling to his purpose. 
Rom. 8: 28. 

The believer, when under the hidings of God's face, or 
when smarting under the rod of temporal distress, is often 
ready to say, '' all these things are against me." Owing to 
the weakness of his faith, he concludes that " God has for- 
gotten him." He forgets that " whom the Lord loveth he 
chastenelh, and scourgeth every son whom he receiveth" — 
that his Lord once said, " in the world ye shall have tribu- 
lation." To sink down under troubles, and conclude that 
there is no relief for us, is to distrust our Father's care — to 
doubt his everlasting love. It may not seem good to God, 
who orders each event of our lives, to grant us the pros- 
perity which we naturally desire. He may discover in us 



ALL FOR THE BEST. 131 

SO much remaining depravity — developed in the forms of 
pride, sensuality, or self-seeking— as to make it necessary 
to visit us with the rod of correction. When that rod is in- 
tended to extirpate these sins, should we not be prepared 
to kiss it ? Is it not designed to wean us from the world, 
and to drive us more closely to the bosom of eternal love ? 
"All things" — including of course these very trials — " will 
work together for our good." Are we sick and suffering 
in body ? Let us not despair. The affliction shall work for 
our good. Relief will come in due time ; or if the sickness 
"be unto death," God can make it conducive to a calm or 
triumphant departure. Doubt not that his mercy is in it. 
Art thou poor, and apprehensive that thy wants may not be 
supplied ? O trust in thy Father's care, who will " withhold 
no good thing from them that walk uprightly." Do enemies 
beset thy path ? God can change the bitterest of them into 
friends, or can defend and deliver thee from their ire. And 
what though all these afflictions press upon the soul at once, 
even then the promise is not nullified ; it is only made the 
more precious. But remember that when heaven is attain- 
ed, these sorrows will be felt no more forever. 



How precious, O God, are thy promises ! They apply to 
us, thy sinful and suffering children, under all circumstances. 
Thou hast declared, that of chastisement " all of us must be 
partakers ;" that the way to thine abode is rough and thorny. 
Why, then, should we fear to walk in it .^ Why wish to 
tread a smooth and easy path ? Our sufferings, we acknow- 
ledge, are caused by our sin. Instead of hating and sup- 
pressing, we have cherished it. Yes, we have known it to 
be offensive to thy pure eyes, and yet we have committed 
and recommitted it. Shouldst thou, O Lord, afflict us still 
more heavily, shouldst thou embitter our whole life with ag- 



132 BOOK FOR THE SABBATH. 

gravated suffering, and then cast us into bell ; it would be 
but the just reward of our rebellion. But gracious Father, 
we come to plead for forgiveness through Jesus Christ. O, 
for his sake pardon us, and permit us to take bold of the 
prou)ises and call them ours. Thou hast said that "all 
things shall work together for good to them that love thee." 
Grant that we may love thee, and have the evidences of that 
love, by " keeping thy commandments." Then m^ we 
" glory even in tribulations." Then, whatever be our earthly 
lot, joyous or sad, one sweet promise shall gild the darkest 
hours of our existence. We shall be cheered by the thought 
that "all things are working together for our good;" and 
when we have done and suffered thy will on earth, we shall 
be admitted to thy glory, to see thy face and to sing thy 
praises forever. Amen. 



MEDITATION IX. 



THE HEART OF UNBELIEF. 



Take heed, brethren, lest there be in any of you an evil heart of 
unbelief, in departing from the living God. Heb. 3: 12. 

The unbelief of the ancient Israelites is a beacon to all 
succeeding generations For whilst Jehovah, by a miracu- 
lous symbol, was guiding them through the desert — feeding 
tbem also by miracle— and showing himself amidst the most 
sublime and over-powering visions, they were ever and anon 
forsaking him and turning to the worship of idols. Their 
conduct however is but an illustration of the wickedness of 
human nature generally. There was in them " an evil 
beart." This fully explains their conduct. But the same 
evil heart exists in us. The people of God, but partially 
sanctified, see and feel this secret depravity. It is the fruit- 



THE HEART OF UNBELIEF. 133 

ful source of all their misery. It fosters unbelief, a sia 
upon which God looks with peculiar abhorrence. O, this 
hateful unbelief! What Christian does not mourn over it, 
as the great barrier between God and the soul ? Unbelief 
leads us to doubt sometimes even the existence of God. It 
is this which weakens our confidence in the precious truths 
of revelation. It is this which represents earth's pleasures 
as substantial, and heaven but as a fanciful vision. How 
does it paralyze every spiritual effort ! How does it quench 
every spark of zeal, and drive us to a melancholy distance 
from God ! Let us then take heed, lest this unbelief be 
found in us. O, let us cultivate a strong confidence in God ! 
Let us live near the cross, and be much in the study of his 
word. Daily let us resort to the Savior with the petitions, 
" Lord, increase our faith," " Help, Lord, our unbelief." 
Since faith is the gift of God, let us earnestly wrestle for it. 
The more faith we have, the nearer shall we live to God. 
Unbelief drives us from him, but faith draws us to his arms. 



We would bring these unbelieving hearts to thee, O God, 
and beseech thee, through Jesus Christ, to confirm our faith. 
O that we could have and retain a deep impression of thy 
perpetual presence! We would fain act under the constant 
belief that '* thou God seest us." We desire that measure 
of faith which shall recognize thy presence in every created 
object, and thy direct agency in every event of our lives. 
Help us to believe unwaveringly in thy holy word; — to rely 
implicitly on all thy promises. Let not the adversary beget 
in us, distrust of thy providence, nor a doubt of thy sacred 
truth. May we receive all, however mysterious; and cast 
our souls upon thy testimonies. May we take hold of Christ 
as the sure, the only foundation ; and let no influence of 
Satan, no secret depravity of the heart shake our hope and 

12 



134 BOOK FOR THE SABBATH. 

trust in the gracious Mediator. Lord Jesus, increase our 
faith. Let us take thee as thou art offered in the gospel, to 
be our prophet, our priest, and our king. Yea we do now 
commit the keeping of our souls to thee. Weak indeed is 
our faith, yet it is enough — blessed be thy name — to enable 
us sincerely to do this. O root out from these hearts every 
unbelieving thought. Enthrone thyself within, and subdue 
our will to the obedience of the faith ; and when faith is no 
more needed, may we see thee without a cloud to darken our 
vision, and dwell in thy redeeming love forever. 



MEDITATION X. 



TIME PRECIOUS. 
Redeeming the time, because the days are evil. Eph. 5: 16. 

Christians reflect, with sorrow and self-upbraiding, on the 
unprofitable and sinful manner in which much of their lives 
has been spent. Before the grace of God was revealed in 
us, how were our days and nights given to vanity ! And 
even since we professed to be swayed by higher principles, 
how have we neglected or misimproved many of our op- 
portunities for doing or for obtaining good ! What progress 
in holiness might we have made, had we applied as frequent- 
ly and as fervently to the throne of grace as we might have 
done } How much of divine truth might we have learned, 
had we studied as diligently and prayerfully as we might have 
done, the sacred record ? How many souls might have been 
instructed — warned, and possibly saved, had we been as 
faithful as we ought to have been, in using the influence 
over others which providence has given to us ? Alas, we 
must acknowledge, that in all things we have come short. 



TIME PRECIOUS. 135 

Our days have been days of evil. How can we lock back 
upon the past without shame and contrition ? Much precious 
time has been lost. Yes, it is gone, never to return. The 
opportunities for usefulness which have been lost, are lost for- 
ever. There is only one way in which time can be redeem- 
ed. It is by seizing the present moments and consecrating 
them all to God. It is by beginning at once, and in good ear- 
nest, to labor for the salvation of souls. In this way alone 
can we redeem the time. 



O God, we mourn over time lost, yea murdered in sinful 
pleasures or in guilty indolence. We have been for the 
most part only *' cuinbering the ground;" and justly might 
we have been cut down, and made the monuments of thy 
severe displeasure. But O, for the sake of thy dear Son, 
spare us a little longer. "Hide thy face from our sins and 
blot out all our iniquities." Let not our past unfaithfulness 
provoke thee to destroy us. Give us grace, that we may com- 
mence anew thy service, and consecrate every power we pos- 
sess to the great work of salvation. We renewedly give 
ourselves away to thee, O Lord. May what remains of life 
be devoted to thy service. Show us what thou wouldst 
have us to do. Make the path of duty plain before our face. 
Let thy holy providence open before us fields of usefulness, 
and thy grace dispose us and enable us to enter them, and 
faithfully to labor until thou shalt call us to our account; 
and then acknowledging ourselves but *' unprofitable ser- 
vants," we will hope for thine approval, and for an admis- 
sion to the joys of thy kingdom, solely for the sake of Je- 
sus our Savior. Amen. 



136 BOOK FOR THE SABBATH. 



MEDITATION XI. 



GRATITUDE. 



Bless the Lord, O my soul, and forget not all his benefits. 
Psalm \03: 2. 

There is no duty more delightful than that of praise. 
The Psalms of David are replete with it. His devotions 
ofttimes consisted wholly in it. At one time, he breaks 
forth in the ecstatic language, "O give thanks unto the Lord ; 
call upon his name ; make known his deeds among the 
people. Sing unto him ; sing psalms unto him ; talk ye of 
all his wondrous works." At another he calls upon all 
creation, animate and inanimate, to assist him in praising 
Jehovah's great and glorious name ; and concludes by say- 
ing, " Let every thing that hath breath praise the Lord." 
But how seldom do we imitate this pious bard in his holy 
work ! Alas, we live not, I fear, as near to the mercy-seat 
as he did, nor do we breathe so much of the atmosphere 
of heaven. Else why have our devotions so much of the 
slavish, and so little of the filial spirit in ihem ? Were a 
kind earthly parent to be hourly bringing us new tokens of 
his favor, should we not express our gratitude for such fa- 
vors ? Why then are we not found praising our heavenly 
Father, " who daily loadeth us with benefils," and '' who 
giveth us richly all things to enjoy ?" O, the very exube- 
rance and constancy of his gifts seem, in some instances, 
to harden the heart. Ungrateful man ! Often do days and 
weeks pass away marked by this guilty forgetfulness. And 
is it possible, that we can forget that Being '* in whom we live 
and move" — whose hand is open to satisfy our every reason- 



GRATITUDE. 137 

able desire, and to whose protecting care we owe our safe- 
ty ? Above all, can we forget the love which he has be- 
stowed upon us, in giving his dear Son to die for our sins ; 
or the compassion which that Savior has manifested in dy- 
ing to redeem us ? Never^ never let us forget these infi- 
nite favors. Let us pour forth our 'praises unceasingly to 
God and to the Lamb. Let us adopt the language of Da- 
vid and sing, " Bless the Lord, O our souls, and forget not 
all his benefits." Let us ask ourselves, morning, noon, 
and night, at the close of the week, month, or year, what 
common and special favors we have received ; and whilst 
we humble ourselves for our sins, let us, in exalted strains, 
praise the Lord for his unmerited mercies. 

O Lord God, we have l)een prone to overlook the innume- 
rable favors wherewith thou bust daily crowned our lives. 
It is " in thee that we live and move." Not the exertion of 
a mnscle can be made without thee. Why then have we 
not habitually recognized thy upholding hand in the continu- 
ance of our forfeited lives? O, pardon thy servants for this; 
and let ns hereafter cease not to praise thee, " in whose hand 
oiir breath is, and whose are all our ways." Thou dost also 
provide us with food and raiment. All nature is a vast store- 
house for the supply of our wants. And yet too seldom 
have we eaten our " bread with gladness and singleness of 
heart." Through what troubles hast thou carried us ! From 
what billows of adversity hast thou rescued us ! In what 
perils hast thou guarded us ! Ten thousand thousand mer- 
cies have fallen around our paths ; and O, above all, and as 
if to crown all, thou hast given thine only begotten Son ; 
and hast sweetly constrained us to accept of salvation. 
Thou hast been our guide through all our weary pilgrimage. 
In darkness thou hast been our light ; in sorrow our conso- 
lation ; in despondency our only trust and stay. And shall 
we forget all these benefits ? Shall we, in view of them, 

12* 



138 BOOK FOR THE SABBATH. 

refuse to praise thee ? O, forgive our past ingratitude. 
Touch these cold, unfeeling hearts with thy grace ; soften 
them into penitence ; and awake in them a permanent feel- 
ing of gratitude and love ; for the sake of our Advocate and 
Redeemer. Amen. 



MEDITATION XII. 



THE PROIMISED SPIRIT. 



But if 1 depart I will send him [the Comforter] unto you, 
Jo/ml6:7. 

How consolatory is the language of our Lord to his de- 
sponding disciples ! He had intimated to them the neces- 
sity of his departure. The crisis had come when he must 
" lay down his life for his sheep," and go to possess his 
mediatorial throne in heaven. But they were overwhelm- 
ed at the thought of losing their compassionate master. 
They had entertained sanguine expectations as to an earth- 
ly kingdom, and they had supposed that its honors and dis- 
tinctions would naturally fall to themselves. They had, 
however, a still deeper foundation for their sorrow. They 
dearly loved their Lord — nay more, they adored him as 
''God manifest in the flesh." And must they now part 
with him ? The thought is agony. But Jesus had a word 
of consolation suited to their feelings. He speaks of the 
expediency of his departure — in view of the completion of 
his great work, which includes the descent of the Spirit, as 
well as the sacrifice on the cross. " If I depart," says Jesus, 
" I will send him unto you." And soon this blessed Com- 
forter came according to promise, to assuage their grief— to 



THE PROMISED SPIRIT. 139 

inspire them with heavenly gifts — to fill them with holy bold- 
ness — to pour light into their minds — and to sustain them 
under all their labors and persecutions. Still does the 
same divine Agent dwell with the people of God. Yes, 
though with our bodily eyes, we no longer see Jesus, yet 
does the Spirit, " receive of Christ's, and show it unto us." 
It is through the Holy Spirit, that we catch an occasional 
glimpse of ImmanuePs glory. When, at times, our strength 
has failed, and deep depression has seized upon us, have 
we not, by the Holy Comforter, been lifted up and restored 
to the light of God's countenance ? The Holy Spirit dwells 
in us, if we are the children of God. " Your body is 
the temple of the Holy Ghost." And does this heavenly 
guest indeed dwell in such polluted hearts as ours ^ How 
careful then should we be, lest by pride or some hateful 
lust, we grieve him away ! Let us, with holy jealousy, 
watch against any rival which may come to dispute with 
him the possession of our hearts. Let us remember the 
exhortation, " Grieve not the holy Spirit of God, whereby 
ye are sealed unto the day of redemption." 



O divine Spirit, promised by the Savior, and given through 
his intercession, come, dwell in the^e polluted hearts to sub- 
due and to sanctify them ! The heavens have received our 
Lord, but thou hast come to reveal liim to our faiih. " Glori- 
fy him ; receiving of his, and showing it unto us." Earnest- 
ly we desire to know more of Immanuel — we would be ra- 
vished with his beauties. We long to see him clothed in 
that resplendent glory which irradiated him on the mount 
of transfiguration. But if that be too blissful a revelation, 
for such unworthy sinners ; at least show him unto us, bow- 
ed beneath his sufferings, and enable us to weep over sin, 
the cause of all those sufferings. Blessed Comforter, take 



140 BOOK FOR THE SABBATH. 

possession of us, and dwell in oiir hearts forever. We 
would be thy consecrated tein[)les. Expel, we beseech thee, 
every ])olIuting image — |)nrify every unhallowed affection ; 
and, by thy grace, make us a fit residence for tfiyself. We 
would be wholly sanctified ; for only then, shall we be su- 
premely blessed. Pardon the many sins whereby we have 
so often grieved thee, and njay we henceforth be vessels of 
honor, purified by thy indwelling, for the master's use. 
Grant this, O Lord, for Jesus' sake. Amen. 



MEDITATION XIII. 

THE LOVE OF CHRIST. 
For the love of Christ constraineth us. 2 Co?-. 5: 14 

The love of Christ ! What a motive to one w^ho has felt 
its constraining influence ! Can we say that we have not 
only experienced the love of Christ to us ; but have felt in 
return the outgoings of love to our blessed Savior ? The 
apostle Peter could appeal ingenuously to his Lord and say, 
'' Thou knowest all things, thou knowest that I love thee." 
Impelled by this love, he went forth boldly proclaiming the 
gospel, and enduring cheerfully, for Christ's sake, persecu- 
tion and death. Paul also was constrained by it to offer 
himself a living sacrifice unto God. It bore him above all 
his trials. It was the fountain of his joy, and the impulse 
of his zeal. Let us inquire, then, how much influence this 
love of Christ has had over us ? Has it led us to practice 
self-denial for Jesus' sake ? Has it fed the flame of our 
devotions ? Has it been the secret spring of our charities ? 
Do we daily go up to Calvary, and study our obligations at 



THE LOVE OF CHRIST. 141 

the foot of the cross ? See, on that cross, the adorable Sa- 
vior ! Behold him, who is the equal of the Father, stretched 
in bleeding agony— expiring under an inconceivable weight 
of sorrow, to redeeni us wretched, guilty men ! All this 
he does to rescue us from sin and from hell — to create us 
" heirs of God" — to purchase for us " an inheritance that 
is incorruptible." And what have we ever done for him ? 
Let us weep, that we have made such returns of ingratitude 
and sin. Let us renew our vows at the foot of the cross. 
O let us go forth to our work with increased diligence. 
Short may be the time that is left us to labor for our Lord. 
Soon may we be called to our account. Be it ours, to say 
with Paul, " Whether we live, we live unto the Lord ; and 
whether we die, we die unto the Lord ; whether we live, 
therefore, or die, we are the Lord's." 



O, our adorable Savior, when we reflect on thy matchless 
love, which led thee first to pity us, then to come into this 
])olluted world to redeem us ; when we think of all which 
thou hast done and suffered for us sinful worms ; we are 
lost in wonder, and we cannot find language to express our 
obligations. But O, what poor returns have w^e made for 
all this love and compassion ! Well might w^e bury our 
faces in the dust ; nor, but for thy mercy, could we venture 
to look up to thee, whom we have " crucified afresh." 
'Twas not enough that the sins of our unregenerate state 
were laid upon tiiee ; we have added to that oppressive load, 
by sinning against love and mercy ; dying love and bound- 
less mercy. Yet doth thy love, Savior, overtop all these 
mountains of iniquity. It says " Thy sins, which are many, 
are all forgiven thee." Let this love reach and melt our ob- 
durate hearts. Let it constrain us to ** live, not to ourselves, 
but to thee, who hast died for us and risen again ;" and 
whilst the children of this world are laboring to aggrandize 



142 BOOK FOR THE SABBATH. 

self, let us, forgetful of self, be absorbed in the work of glori- 
fying our Master. '' For us to live may it be Christ." When 
we can no lonaer glorify thee on earth — then, O our Savior, 
let us have a place in that bright world where love —that 
grace which outlives faith and hope— shall endure forever. 



MEDITATION XIV. 



THE CONTRAST. 



There be many that say^ Who will show us any good ? Lord, lift 
thou up the light of thy countenance upon us. Ps. 4: 6. 

How unsatisfying is all sublunary good ! Such must be 
the exclaniation of every honest heart. Yet should we in- 
fer, fronn the eagerness and untiring diligence with which 
worldly pleasure is pursued, that it must bring to its posses- 
sor entire satisfaction. But do the votaries of the world 
find the good which their imaginations had pictured ? Is 
there no disappointment — no draw-back in their bliss } Does 
not the soul secretly ask, if this is all ? Do they not ex- 
claim, under their disappointment, " Who will show us any 
good .^" O ye worldlings, ye sensual, grovelling souls, do 
ye not know that ye were made for the enjoyment of higher 
and purer bliss ? Do ye not reflect that your immortal na- 
ture can never be satisfied with the good which ye are pur- 
suing .^ Go to the Christian, and learn where the true 
source of happiness lies. He has a joy that is unspeakable. 
It consists in the light of God's countenance. His prayer 
is, " Lord, lift upon us the light of thy countenance." Such 
bliss cannot be yours until, forsaking your " broken cis- 
terns," you turn to " the fountain of living waters," The 



THE CONTRAST. 143 

Psalmist declares, that the light of Jehovah's countenance 
affords to the believer more real joy, than does the increase 
of worldly substance to the avaricious. Let us inquire, 
then, if this is the case with us, if the light of God's coun- 
tenance is desired more strongly than the influx of wealth 
and honor ? Is it our daily prayer, as we see others strug- 
gling for earthly gain, " Lord, lift upon us the light of 
thy countenance ?" How beautiful the allusion ! As when, 
after a night of darkness, the dawning rays appear, chasing 
the gloom — or as when through the rnurky cloud, spreading 
its thick folds around, the full-orbed sun is seen burst- 
ing with its cheering light ; so, O God, let thy reviving 
smiles fall on our dark and troubled souls ! Let us but en- 
joy the light of God's countenance, and we can sing in the 
absence of every other good. It is this which can cheer 
the abodes of poverty — which can gild the darkest path of 
sorrow — which can make the heaviest burdens seem light 
— and which, when the vale of death is in view, can prove 
an undying lamp, to light the soul in triumph across it. 



draper* 

O God, the fountain of happiness, we rejoice that in Christ 
Jesus, thou art reconciling the world unto thyself. Be thou 
reconciled, we beseech thee, to us. Let us approach thee 
with the confidence of children. No merits of our own 
have we to plead. Our holiest services are polluted. O 
look upon the face of thine anointed, and for his sake look 
graciously upon us. Lord, we have sinned in attempting to 
find our happiness in things below. Forsaking thee, *'the 
fountain of living waters," we have turned to "broken cis- 
terns which can hold no water." Our supreme affections 
ought ever to have been fixed on thyself. Then should our 
souls have found a satisfying portion. Thou hast taught us, 
by experience, the emptiness and vanity of this world's 



144 BOOK FOR THE SABBATH. 

pleasures. When we have had the fullest measure of them, 
they have appeared most vain. Thou, O God, art the only 
satisfying portion of the soul. Separated from thee — shut 
out from the light of thy countenance, we must be wretched. 
It is hell to be removed from thy presence, though sur- 
rounded by all that earth can give. It is heaven to enjoy 
thee, though bereft of all besides. Oh then "lift upon us 
the light of thy countenance," — grant us one sweet approv- 
ing smile, that shall assure us of thy everlasting love for 
Jesus' sake. Amen. 

My Jesus, thou hast taught 

This heart to love but thee ; 

The sweetest joys of earth are fraught 

With emptiness to me. 

If sorrow shades my eyes, 
It is when thou art fled ; 
Deep in the dust my spirit lies, 
And mourns its comforts dead. 

The world has lost its power 
To soothe this inward pain ; 
To me it is a faded flower, 
That cannot bloom again. 

But when thy smile appears, 

To chase this gloom away ; 

How bursts my song — how sink my fears ! 

My night is turned to day. 

Then, Lord, no more permit 
This heart from thee to rove ; 
O that I may forever sit 
At thy dear feet, and love ! 



THE REFUGE. 145 



MEDITATION XV. 

THE REFUGE. 

God is our refuge and strength, a very present help in trouble. 

Psalm 46: I. 

" Man is born to trouble, as the sparks fly upwards." 
The world in which we dwell is but " a vale of tears." Sin 
has caused these tears to flow ; and every sinner must, soon- 
er or later, pour in his contribution of personal grief, to 
swell the general tide of sorrows. The domestic circle 
must be invaded by the ruthless hand of death. Wealth 
may abound one day, to be succeeded by poverty the next ; 
or even if retained, may prove a source of anxiety and 
temptation to its possessor. In short, all must drink of the 
bitter cup. Is it not wise then to provide against the 
months that are noiL\ or that are drawing nigh, when we 
are obliged to say " we have no pleasure in them." Alas; 
the poor sinner, who finds all his happiness in the things 
of earth ; when these are gone, has nothing left. He has 
no shelter from the storm. It must beat upon his naked 
head. But not so the Christian. He can say, under the 
severest afflictions, " God is my refuge and strength, a 
very present help in trouble." O what an unspeakable 
blessing to have an almighty support ! How calming to the 
soul in the dark hour of adversity, to be able to pour all 
its sorrows into the bosom of God ! When death has 
seemed to hover over us, to aim his shafts at us or ours, 
what sweet consolation have we found in God ! In " the 
secret place of the Most High," we have been able to dwell 
safely. When the world without has been covered with 
gloom, all has been sunshine toithin. When the power of 

13 



146 BOOK FOR THE SABBATH. 

the tempter has overwhelmed us, the arm of Jesus has lift- 
ed us up and pointed out a way of escape. Whatever then 
are our trials, let us still trust in God. Away, ye dark, un- 
believing thoughts ! " God is a present help ;" and " though 
he slay us, yet will we trust in him." His promise is — 
whatever is our situation, " my grace is sufficient for thee ; 
for my strength is made perfect in weakness." 



O God, it is the hour of darkness. "Tearfulness and 
trembling have come upon us, and horror hath overwhelm- 
ed us." Whither can we look but unto thee ? What now 
can be our support but thy precious promises ? Thou hast 
declared thyself to be "a refuge" to thy people — ** their pres- 
ent help in trouble." Often have thy servants experienced 
the truth of this comforting declaration. When trouble, and 
sorrow, fear and anxiety, have taken hold upon them, they 
have fled to this sweet refuge. They have poured out their 
souls unto thee, and thou hast helped them in the time of 
their distress. Thou hast calmed their rising fears, and en- 
abled them to resign every event into thy hands. What 
peace hath then pervaded their souls ! Let thy merciful lov- 
hig kindness then visit us in this hour of our tribulation. 
Hide not thy face from us. " Put not thy servants away in 
anger." O speak peace to our troubled spirits. Hide us 
under the shadow of thy wings " till these calamities be over- 
past." Strengthen our faith to take a firm hold of thy 
promises, and let no vicissitudes of this life, no threatening 
dangers shake our confidence in thee or in thy declarations, 
for the sake of Jesus Christ, our hope and our Redeemer. 
Amen. 



PRAYER HINDERED. 147 



MEDITATION XVI. 

PRAYER HINDERED. 

Ye ask, and receive not, because ye ask amiss, that ye may con- 
sume it upon your lusts. James A: 3, 

It is important to investigate the spirit with which we 
pray, as well as to inquire into the subject matter of our pe- 
titions. We may pray earnestly, and for things in them- 
selves laMrful ; but the motive which actuates to the duty 
may be wrong. We may ask for health ; not that when re- 
ceived, it may be devoted to God ; but that we may be ena- 
bled more perfectly to enjoy our earthly pleasures. We may 
ask for temporal prosperity in general, simply because we 
naturally shrink from suffering, and covet enjoyment. We 
may even pray for more of the sensible joys of religion, be- 
cause of the mere pleasurable excitement which accompa- 
nies them. Alas, our prayers are too often exclusively selfish. 
The glory of God has but little to do with them. Not sel- 
dom do we mutter over a form, whilst the heart is wander- 
ing and cold. When we have finished, we scarcely know 
for what we have been praying, nor reflect on the dread 
majesty of the being whom we have addressed. The sins 
of our holy things are not the least of our transgressions. 
How offensive in the sight of Heaven must have been many 
of our prayers ! Truly we need not wonder, that they are not 
oftener answered. " We ask, and receive not, because we 
ask amiss." O, for more of the spirit of prayer ! Why 
do we not oftener avail ourselves of our precious privilege 
of coming to the mercy seat ? May we not there disburden 
our souls } May we not invoke the divine presence to at- 



148 BOOK FOR THE SABBATH. 

tend us on our pilgrimage. May we not draw upon his ful- 
ness, even " grace for grace ?" Has he not said, "draw nigh 
to God, and he will draw nigh to you ?" Is not the mercy 
seat always accessible ? Hear his inviting voice. " Ask, 
and ye shall receive." Have we not also an " Advocate 
with the Father,'' to present our prayers ? Only let us ask 
aright, and the blessing shall be ours. Let our prayers be 
importunate— sincere — submissive — with faith in the prom- 
ises — preferred in Jesus' name ; and above all, having re- 
ference to the glory of God, and we cannot doubt that God 
will hear and answer them. 



O spirit of holiness, breathe into our souls the true feelings 
of devotion 1 It is thy merciful prerogative to help our in- 
firmities. We are bowed down greatly. Our iniquities are 
so great that we cannot look up. O lead us to a believing 
view of the atoning Lamb. Let us feel him to be our 
strength, and let us see in him our pardon and our righteous- 
ness. Often, alas, have we prayed with our lips whilst our 
hearts have been far from God. The remembrance of such 
prayers fills us with shame and confusion of face. Often 
too have we asked for blessings from motives which thou 
couldst not approve ; and sometimes, we fear, even that we 
might "consume them on our lusts." O God, forgive us 
this great iniquity. Draw us once more to thee, and fill us 
with the spirit of supplications. Teach us how to pray, and 
what to pray for. Let us wrestle as did Jacob — let us sigh 
and mourn as did Hannah — let us repent and pray as did 
the publican. May we **come boldly," yet humbly, " to the 
throne of grace, and obtain mercy and find grace to help in 
time of need." May we have such frequent and such de- 
lightful communion with thee, that prayer shall be our daily 
bread ; that like Enoch we may walk with God. Amen. 



DIVINE GUIDANCE. 149 



MEDITATION XVII. 

DIVINE GUIDANCE. 
Lord, what wilt thou have me to do ? Acts 9: 6. 

How often is the path of duty involved in obscurity 
which nothing but h'ght from heaven can dissipate ! But 
it is the behever's privilege to implore the God of all grace 
to point out to him the way in which he should go. As to 
practical religion, there is a general course or tenor of 
feeling and action which is comparatively plain. In 
all ordinary circumstances the word of God will, by its pre- 
cepts and counsels, indicate the path of duty. '* By taking 
heed thereto," we cannot go wrong. If, for example, we 
are tempted to distrust Providence, by an undue anxiety as 
to the supply of earthly good which we need ; we may 
learn, from our Savior's declaration, to be no longer of" a 
doubtful mind ;" but to trust Him who " clothes the grass 
of the field, and feeds the fowls of the air." Are we prone 
to anticipate evil of any kind ? Let us remember that the 
same authority says, '^ sufficient unto the day is the evil 
thereof." Are we in doubt how we should feel towards 
one who has injured us, or who has forfeited our esteem ? 
The clear response from the Bible is, " Charity hopeth all 
things." " Forgive every one his trespasses." " Heap 
coals of fire"— that is tokens of love — " upon his head." 
But often with the believer, there are seasons of deep per- 
plexity and distressing anxiety as to what he shall do ; 
when he cannot so clearly discern the path in which he 
should tread. His way is often actually hedged up. Like 
the Israelites on the Egyptian side of the Red Sea, he 

13* 



150 BOOK FOR THE SABBATH. 

seems completely environed with difficulties. What now 
shall he do ? If he can do nothing else, he can with Paul 
give himself to prayer. " Lord, what wilt tliou have me to 
do ?'' should be his earnest cry. Yet let him understand, 
that this sense of dependence on God exempts him not 
from the obligation to make every effort possible, to know 
the path of duty, and to do the will of God. Every lawful 
means to understand the leadings of providence must be 
resorted to ; and then prayer may be offered in the confi- 
dent expectation that God will say to us, in a language in- 
teUigible to a pious heart, " This is the way, walk ye in it." 

^ r a i) e r . 

Lord, the petition which the subdued and broken-hearted 
Saul offered — "Lord, what wilt thou have me to do?" thou 
didst quickly answer, instructing him both what to do and 
where to go. Art thou not equally ready to impart to us 
thy servants a knowledge of our path of duty ? We have 
consecrated to thee our souls and our bodies. Having vow- 
ed to be thine ; we stand prepared to obey thy call ; to labor 
for thy glory ; when and where thou shalt see fit to employ 
us. We ask no higher honor than to be engaged, until our 
dying day, in advancing our blessed Redeeujer's kingdom, 
and in promoting thy glorious designs on earth. Lord, in 
what way may we most effectually subserve this great ob- 
ject ? Where wouldst thou have us to go, and what wouldst 
thou have us to do ? In all that respects present duty, let us 
clearly understand thy will. Give us grace, O Lord, to dis- 
charge that duty. May we not stand, like the servants in 
the market-place, "all the day idle." May we not indulge 
in spiritual reverie as to future opportunities or more favor- 
able circumstances ; but, looking around us upon the fields 
already white unto the harvest, may we at once enter upon 
our labors and prove faithful even unto death. Help us to 
he watchful of the occasions of usefulness which thy provi- 
dence affords, and so to improve them as that, at last, we 



THE SEARCHER OF HEARTS. 151 

may be saluted with the welcome, " well done, good and 
faithtui servants." Enable us to do thy will, in the subju- 
gation of our own evil nature — in bearing the cross — in 
"seeking not our own, but the things which are Jesus 
Christ's ;" and whilst laboring in the work of personal piety, 
may we be equally zealous in efforts to save from death the 
souls of our fellow men, for Jesus' sake. Amen. 



MEDITATION XVIII. 

THE SEARCHER OF HEARTS. 
For the Lord seeth not as man seeth. 1 Sam. 16: 7. 

In our judgment of men we are very often deceived. 
Being able to look only on the outward appearance, we 
cannot always understand their principles and feelings. 
From seeing them in situations not calculated to develop 
their peculiar characters, we cannot say how they would 
act in different circumstances. But it is the prerogative of 
God to look on the heart. His eye searches deep into the 
soul. He knows perfectly every thing that passes there ; 
and He can decide with certainty how a man will act in 
all the circumstances in which he can be placed. Go 
where we may, and do what we may, that omniscient eye 
rests upon our heart, and perceives the incipient emotion 
and desire even before they are known to ourselves. What 
a startling thought is this to the guilty bosom ? How would 
that bosom shrink and tremble, were that eye, in visible 
fire, to glare upon it at every step of its career ! But does 
it not really behold us in public and in private ? Has it 
not followed us through life and marked our every feeling ? 
O that we could henceforth act under the sentiment, '' thou 



152 BOOK FOR THE SABBATH. 

God seest me." When we are alone, let us remember, that 
really we are not alone ; that God is there. When the 
tempter assails us in solitude ; let us look up, and see the 
eye of God fixed upon us, and hear his voice calling us to 
resistance. When we offer in public or in private the 
prayer that savors of insincerity, let us remember that what 
may appear as sincere devotion in the eyes of men, may 
be but the sacrifice of the wicked, which is " an abomina- 
tion to the Lord." O let us remember that God cannot 
be deceived, neither will he be mocked. Let us have 
" truth in the inward parts ;" and be willing, as David was, 
to be searched even as to our thoughts ; so that " if there 
be any wicked way in us, God may lead us in the way 
everlasting." 



draper* 

Omniscient God ! "Thou knowest our down-sitting and 
our up-rising, thou understafidest our thought afar off." 
Not our outward conduct only, hut the most secret feelings 
of our bosoms lie open to thine eye. Thou hast followed 
us with thy keen inspection in all our devious wanderings. 
We tremble to reflect on the many secret as well as open 
sins which thou hast marked against us. How have these 
hearts been festering with pollution, even when to human 
view our conduct may have been unblamable ! O Lord, 
we are not to be "judged by man's judgment." *' Man 
looketh on the outward appearance.*' We are to be 
weighed in thy balances. Thou requirest purity of heart. 
Thou canst not look upon sin but with abhorrence. 
Wherewithal then shall we come before thee? In the lan- 
guage of penitence would we exclaim, "Have mercy upon 
us, O Lord, according to thy loving kindness, according to 
the multitude of thy tender mercies blot out our transgres- 
sions. Wash us thoroughly from our iniquities, and cleanse 
us from our sin. Create in us a clean heart, O God, and 



PRAYER IN JESUs' NAME. 153 

renew a right spirit witLin us." "Cleanse tlion us froin se- 
cret faults." Let us henreforih live and act, " as seeing 
thee who art invisible." In all our plans — in all our pri- 
vate meditations — in every act of devotion may a sense of 
thy presence overawe us. O may we not seek to please 
men hut God ; and may we ever act in compliance with 
our duty towards thee. May "integrity and uprightness 
preserve us ;" and may we be numbered among the "Is- 
raelites indeed, in whom there is no guile." This we implore 
for the sake of Jesus our Redeemer. Amen. 



MEDITATION XIX. 



PRAYER IN JESUS' NAME. 



Hitherto have ye asked nothing in my name : ask, and ye shall 
receive, that your joy may be full. Jolin 16: 24. 

Blessed indeed were those disciples who sat at the Sa- 
vior's feet ! Did they want counsel ; he was at hand to 
furnish it. Did they need more knowledge in relation to 
the kingdom of God ; he, their all- wise master, was willing 
to impart it. Were they destitute of the comforts of life ; 
he, though apparently indifferent to them himself, was ever 
ready to work a miracle to supply their necessities. On 
him they constantly leaned for support. From him they 
hoped for succor in all times of trouble. What then could 
they do, if he should depart from them } He tells them 
what they miist do — they must pray. " Hitherto," says 
Jesus, " ye have asked nothing in my name." Ye have 
looked directly to me. Now look through me as mediator 
to the Father. My name is henceforth to be the precious 
passport to the mercy-seat. If ye make mention of my 



154 BOOK FOR THE SABBATH. 

name in your supplications, my Father will supply your 
wants. How consolatory, how encouraging this promise ! 
Nor was it made to those disciples only. It was for all be- 
lievers. "Ask, and ye shall receive, that your joy may be 
full." Go, then, to the mercy-seat in Jesus' name. Take 
it as the precious seal which God the Father will recognize, 
and thereby admit you to a participation of the blessings of 
his grace. Would you have the "joy unspeakable," and 
be filled with it ? Go, plead for it, in the name of Jesus. 
He ever lives as our intercessor at the right hand of God ; 
and the feeble petitions which flow from our faltering 
tongues and polluted lips, if offered with faith in his name, 
shall be rendered acceptable through him, our Advocate and 
High Priest. " Let us therefore come boldly to the throne 
of grace, that we may obtain mercy, and find grace to help 
in time of need." 



O, most merciful Father, taught by thy only Son to ap- 
proach thee in supplication for spiritual blessings, we come 
in his name, and plead his merits as the only ground of ac- 
ceptance. Vile and polluted, we are not worthy to direct 
our eyes upwards to thy mercy-seat. Jesus alone is worthy. 
He is the unspotted Lamb ; and his blood has flowed to give 
our souls access to thee. Receive our prayer, O gracious 
God, for Jesus' sake ; and grant our souls the blessings which 
we need. We would fain repent of every transgression ; 
and we long to feel the joys of pardoned sin. O give us re- 
pentance unto life ; give us that faith which vvorkeih by love, 
purifieth the heart, and overcometh the world. Bestow it, O 
Father, for it is thy gift. Under its influence, enable us to 
obtain the victory over every spiritual enemy. O for more 
love to thee ! Let it be the governing irn[)ulse in the dis- 
charge of every duty. Give us also love to thy dear chil- 
dren. May thy people be our [)eople. May their persons 



REVIVAL. 155 

and their reputations be dear unto us. May we love thy 
kingdom. O may its interests be uppermost in our affec- 
tions and our labors. Gracious Father, implant in us every 
Christian grace. Let our joy be the joy of thy people. Let 
it be pure, spiritual, and full. Whilst others are rejoicing 
in the increase of their gains, or in the possession of sensual 
pleasure, may our happiness be kindled at a purer source ; 
may it come from the light of thy countenance, and the in- 
dwelling of thy Holy Spirit. We ask all in Jesus' name. 
Amen. 



MEDITATION XX. 



REVIVAL. 

Wilt thou not revive us again ; that thy people may rejoice in 

thee ? Ps. 85: 6. 

When the Holy Spirit is poured upon believers, there is 
great joy among them. Whatever earthly comforts they 
may have valued or coveted, all seem to be forgotten in the 
joy which is connected with the revival of their Christian 
graces. When coldness and stupidity are upon the church, 
her members lose in a great measure their relish for divine 
things. The world comes in like a flood, and they are more 
or less swept away on its powerful current. They become 
conformed criminally to its spirit and fashions. The light of 
the divine countenance is withdrav/n from them ; and im- 
penitent sinners, emboldened in sin by their loose example, 
rush madly on in the road to death. How sad is such a 
state of spiritual declension ! How dishonoring to God ! 
How ruinous to the soul ! But God, who is rich in mercy, 
does not forsake his saints even though they, for a season, 
forsake him. For his own glory he will and does bring 



156 BOOK FOR THE SABBATH. 

them to repentance. He bids them return from their back- 
slidings. He fills them with shame and self-abhorrence in 
view of their sins. He renews within them the love which 
they breathed forth in ardent vows when first they gave 
themselves to his service. Then do they again rejoice in 
God. The world once more loses its attraction. Com- 
munion with God is again realized and relished. The 
mercy-seat is frequented. The souls of sinners are view- 
ed as precious. Then is offered " the effectual fervent 
prayer which availeth much." The light of God's counte- 
nance is restored, and multitudes are brought into the king- 
dom of Christ. Who would not pray for such a glorious 
season ? Who can be content to lie stupid and dead, far 
from God and happiness, when such a change may be 
wrought by prayer ? Who can consent to fold his arms in 
idleness, to behold sinners dropping into perdition, God's 
name and cause dishonored, and his own soul deprived of 
spiritual joy, when God is ready to revive his work, and to 
restore to his people the joy of his salvation ? 



O Lord, when first thy grace was revealed to us, how new, 
how strange, yet how delightful were the emotions.^ Dark- 
ness fled, and the true light shitied into our souls. The op- 
pressive burden of sin was taken off. Our spirits walked 
unencumbered, breatfiing the air and enjoying the liberty of 
thy children. The days then flew away swiftly and happily, 
spent in delightful comrnnnion with thee, or in efforts to 
bring others to the knowledge of thy salvation. But O mer- 
ciful Father, a thousand vanities have courted oiir attention, 
and a thousand earthly cares engrossed our souls. Satan 
and our own evil hearts have combined to rob us of our 
peace, and our spiritual joys have fled. Thou hast inade us 
lo see and feel that we have "an evil heart of unbelief in 



PURITY. 157 

departing from the living God." O, if we have thus 
wounded thy cause, or indirectly even been the nieans of 
injury to souls, may we be brought to reahze our guilt, to 
repent of our backslidings; and through thj^ boundless mercy, 
may we obtain forgiveness. "O Lord, revive thy work." 
For the sake of thy cause, for the glory of thy name, for the 
honor of thy truth, Lord revive us. May we no longer he 
stumbli!ig-biocks, nor bring a reproach upon that dear name 
by which we are called. May we engage heartily in efforts 
to promote the kingdom of our Lord. O let thy Holy Spirit 
come upon thy people. Let great searchiugs of heart be 
experienced. Let the hyf)ocrite be surprised, the stupid 
aroused, the sinner convicted, and the dii?c(>nsolaie com- 
forted ; yea, " let thy kingdom come," for Jesus' sake. 
Amen. 



MEDITATION XXI. 



PURITY. 



How shall we that are dead unto sin live any longer therein ? 

Rom. 6: 2. 

To say that a believer is dead unto sin is using strong 
language. Though not literally true, it implies much more 
than most Christians are willing to believe. Not the most 
holy can assert perfection. There still lives in the heart a 
depraved tendency, upon which Satan and the world are 
constantly acting to draw us away from God. But the 
sincere disciple of Jesus keeps a watchful eye upon this in- 
ward foe and these outward temptations. He stands 
girded by grace to resist these evil influences. He may be 
said, therefore, to be dead to the practice or enjoyment of 
sin. He does not allow it even a parley. He holds it in 
utter detestation, and he has declared against it an extermi- 

14 



158 BOOK FOR THE SABBATH. 

nating warfare. When off his guard, sin and Satan may 
occasionally surprise him, and obtain a temporary advan- 
tage over him ; but he is still no less the enemy of sin ; and 
he returns to the attack with redoubled energy. This is 
being dead unto sin. Who can say, in sincerity, that such 
is his own condition ? Are the enjoyments of the world, 
the haunts of pleasure, the delights of carnal indulgence, 
all abandoned as objects unworthy of the heart's affections ? 
Have they ceased habitually to influence us ? Is our " life 
hid with Christ in God ?" Is our " conversation in heaven ?" 
False and unfounded is their claim to discipleship, who 
are eagerly pursuing this world^ — searching it through and 
through for a little happiness. Hypocritical and vain is his 
hope who lives in sin — who allows his imagination to be 
polluted by it — his affections to be swayed by it — his de- 
sires to be governed by it. No ; it is the " pure in heart" 
alone, who shall " see God." " Nothing that defileth" shall 
ever enter into the celestial city. 



To be freed from sin, O God, is our most earnest prayer. 
We perceive it to be that '* abominable thing wliich thou 
hatest." It was sin which ruined our race. It was sin 
w^hioh crucified thy own dear Son. ' It is the source of all 
our misery. And yet are we daily chargeable with its com- 
mission. What shall we say unto thee in view of our oft- 
repeated transgressions? We would fail down before tliy 
face, and exclaim with the publican, " God be merciful to 
me a sinner." But, O Lord, it is not forgiveness alone we 
seek ; our chief desire is that we may be thoroughly puri- 
fied from the hateful influence of sin. "Create our nature 
pure within." Eradicate the very principle of depravity. 
" Search us, O God, and see if there be any wicked way 
ia us, and lead us in the way everlasting." By profes- 



CONDESCENDING MERCY. 159 

sion we have become ''dead unto sin." Our vows and reso- 
lutions are to contend against it, under every form which it 
may assume. And thou knowest that we do abhor it; and 
that we abhor ourselves on account of it; that we "delight 
in thy law after the inward man." O then grant that we 
may be more and more yjurified by the indwelling of the 
Holy Spirit, until our bodies shall become temples hallowed 
by and meet for his perpetual residence ; and at last may we, 
through grace, reach that pure and glorious rest which no 
sin or sorrow can invade ; for Jesus' sake. Amen. 



MEDITATION XXII. 



CONDESCENDING BIERCY. 



Come now, and let us reason together, saith the Lord ; though 
your sins be as scarlet, they shall be as white as snow ; though 
they be red like crimson, they shall be as wool. Is, 1: 18. 

What infinite condescension is it in the great Jehovah to 
hold intercourse with mortals ! But when it is considered 
that these mortals are rebels against his laws and govern- 
ment, the astonishment is heightened. He not only thus 
condescends, but he even entreats his wandering creatures 
to come back to his arms. He declares himself willing to 
reason with them. He is prepared to pardon all their trans- 
gressions, if they will but repent and seek his mercy. But 
O, says the conscience-smitten sinner, how can God for- 
give rae ? My sins are too great. There is Done so vile. 
There is no guilt of such crimson dye as mine. There is 
in my case a peculiar aggravation. It seems as if divine 
mercy could not reach it. All this that thou sayest of the 
enormity of thy guilt may be true. But dost thou not add 



160 BOOK FOR THE SABBATH. 

to thy sin, by denying the efficacy of Jesus' blood ? Hast 
thou calculated the value of those big drops which bedewed 
Gethseniane ? Hast thou nneasured the depth of those woes 
which Jesus endured on the cross ? " His blood," remern- 
ber, " cleanseth from all sin." The Father hath ^' laid on" 
his holy Son " the iniquity of us all." Hence it is that 
we are so cordially invited to come and reason the case 
with him. Come, says he, show thy heavy account — pre- 
sent thy crimson guilt — and I will, for Jesus' sake, cancel 
it all. The blood of the atoning Lamb is an all-sufficient 
equivalent. Only bow thy soul in the dust, confess thy 
aggravated sins, turn from them with all thy heart, and Je- 
sus shall answer for thee at the bar of eternal justice. 

From thy exalted throne, O God, thou hast stooped to 
notice and to pity us fallen creatures. Thou hast even put 
forth thy hand to reclaim us. Jjistly mightest thou have 
launched against us the fiery bolts of thy indignation. Had 
no atoning Lamb been provided — no precious blood been 
spilt — no voice of mercy sounded in our ears, still vvouldest 
thou have been " holy, just, and good." We should then 
have been abandoned to the darkness which we chose, and 
which we loved. But O thou compassionate Father, thou 
hadst from eternity designs of love and mercy. Thou didst 
provide redem[)tion through thy Son Jesus Christ. Spurned 
as has been this gracious way of salvation^ it is still offered 
to us. Thy language is, " Come now," sinner, " and let us 
reason together." To this gracious invitation we respond. 
Lord, we come. We come in our shame and guilt, to cast 
ourselves at thy feet, and acknowledge ourselves to be among 
the vilest of sinners. Our guilt is indeed of crimson dye; 
but since thou hast promised to cleanse it away, we venture 
in the name of the atoning Lan)b to plead for thy mercy. 
O Lord, pardon. O Lord, purify. May the Holy Spirit 
seal our forgiveness, and take up his dwelling in our souls. 



POVERTY OF SPIRIT. 161 

May our repentance be deep and sincere. May our faith in 
the (uerits of Jesns be unwavering. May it work by love 
and purify our hearts. O for inward purity ! O for the 
"clean heart," and the "right spirit." 



MEDITATION XXIU. 



POVERTY OF SPIRIT. 



Elv^ssed are the poor in spirit ; for theirs is the kingdom of heaven. 

Mait. 5: 3. 

Poverty is almost always associated in our thoughts with 
misery. Yet are the poor often happier than the rich. If 
I hey possess fewer comforts, they have also fewer cares 
and fewer causes of vexation. Bui poverty of spirit is 
attended always with happiness. It may be possessed 
by the rich or the poor. It implies that the soul is meek 
and lowly. It indicates the absence of vain glory. It says, 
'' however pure in the eyes of others, in my oivji I am the 
vilest of the vile." No boasting of what it has done or felt, 
no high-sounding pretensions, rare experiences, or censori- 
ous judgment of others, characterize it. It is in a good 
measure emptied of self. It has no store-house of good 
works. It lives daily, hourly^ on the grace of God. With 
implicit trust it follows Jesus. When hungry it asks him 
for food ; or when naked, asks him for clothing. It resists 
not when attacked ; revenges not when injured ; when 
abused, reviles not. It prays for its enemies. It is more 
anxious to approve itself to God^ than to be approved of 
men. Its devotions are in retirement. It loves more the 
closet than the conspicuous assembly. Its holiest works 

14* 



162 BOOK FOR THE SABBATH. 

are esteemed unworthy to appear before God. Its very 
tears, it desires to have washed in the blood of Jesus. Grace, 
grace is its only hope ; and the cross its only boast. For 
such a spirit, is the kingdom of heaven provided. Yes, in 
yonder bright regions — whatever may be its condition in 
this world — there are fitted up for it, mansions of rest, 
where it will enjoy God forever, and sing without inter- 
ruption the sweet songs of redemption ; ascribing all glory 
and honor to him that sitteth' on the throne, and to the 
Lamb forever. 

O God, if in these hearts of ours, thy searching eyes 
discover the workings of pride, or the existence of self- 
righteousness, do thou in mercy eradicate them, and give us 
the meek and lov^^ly heart. We are sensible that we cannot 
stand the test of thy scrutiny. Our depravity is constantly 
manifesting itself even to our own eyes. In no form does it 
more frequently appear than in that of pride. And O how 
wretched is the heart of pride ! But when, through grace, 
we can lie low in our own esteem ; when we are enabled to 
keep down self and exalt thee, the Lord our God ; then are 
we indeed happy. Then does spiritual joy abound ; and 
we are permitted to have a foretaste of the kingdom of 
heaven. O give us then such discoveries of thy character and 
of our own — let us see thy glory in such a light, that like Job, 
we shall "abhor ourselves, and repent in dust and ashes. ^' 
It is poverty of spirit that we need. We would be " clothed 
with humility." O that we might in this respect be likened 
to our adorable Savior ! Sweet was the spirit which our 
Lord exhibited, when he washed his disciples' feet. May 
we be willing to wash the feet of the meanest of our breth- 
ren. " Esteeming others better than ourselves," and looking 
upon ourselves as most vile, may we ** condescend to men 
of low degree," and always rather serve than be served. 
Thus, not only shall we have sweet peace within ; but we 
shall give evidence of possessing the spirit of him who 



FIXED DESTINY. 163 

"came not to be ministered unto, but to minister, and to give 
his life a ransom for many/' And this we ask for Jesus' 



sake. Amen 



MEDITATION XXIV. 



FIXED DESTINY. 



He that is righteous, let him be righteous still ; and he that is 
holy, let him be holy stilL Rev. 22: 11. 

How solemn is the thought, that at 'death, not only will 
the soul meet its doom, but that doom will be irreversible. 
Then must we appear before our Judge without disguise. 
No time will then be allowed to dress the soul for the sol- 
emn scene. He that has " sowed to the flesh" will then 
reap his dread reward, in the condemnation to which the 
carnal mind is doomed. He that hath " sown to the Spirit," 
will then " reap life everlasting." The holy will exult in 
the approach of their Judge — the wicked, trembling with 
horror, will " call upon the rocks and the mountains to fall 
upon them." Yes, the true believer will rejoice that " his 
redemption" — from sin — "is drawing nigh." Weak as 
may have been the principle of holiness within him, he is 
sure that when his Savior comes, it will be both increased 
and perpetuated. All will then be purity. No clouds will 
come betwixt him and his adorable Redeemer. VVhal 
child of God can look at the happiness and purity of heaven, 
and not long to experience them } What but sin embitters 
his life, and makes his pilgrimage a weary way .^ Should 
he not then rejoice when this hateful and polluting thing 
shall be gone forever } Not only will he be " holy still ; " 



164 BOOK FOR THE SABBATH. 

but his holiness shall be augmeniing in measure through 
the ceaseless ages of eternity. But whilst the good man 
has reason to rejoice, the wicked may well be dismayed. 
O, what is his prospect ? — Filthy, and still more filthy, 
through eternity. His eternity must be not only wretched, 
but increasingly wretched. He will go on sinning and suf- 
fering forever. In hell there will be no change but from 
bad to w^orse, and from suffering to still deeper anguish. 



draper. 

Thanks be unto thy name,0 God, that thou hast [)rovi{led 
a heaven for the righreous. Not only hast thou prepared 
glorious mansions for their repose and haf)piness ; but thou 
wilt make their souls meet to take possession of them. Thy 
Holy Spirit dwells in thy people, to purify them ; nor will 
he leave his work incomplete; but will carry it on to perfec- 
tion. Grant, O most merciful Father, that we may possess 
those principles and feelinijs which shall fit us to enjoy "the 
rest which remaineth," Ma}^ we be habitually in readiness 
for the coming of the Son of Man. Since that event will 
only make the holy more holy, and the sinful more corrupt 
and hopeless ; grant that we may be daily rising in f)urity, 
and becoming more and njore assimilated to the likeness of 
God. "When Christ, who is our life, shall appear, may we 
also appear with him in glory." Let not the world, nor any 
thing that appertains to it, so engage our hearis or hands, as 
to make us reluctant to rise and follow our Lord, whenever 
his voice shall call us hence. O, may w-e be so weaned from 
earth — so enraptured with the prospect of heaven— so bur- 
dened with a sense of the sin that remaineih — so desirous of 
perfect holiness, that we may desire and even long " to de- 
part and be with Christ." 



LIKEKESS TO JESUS. 165 



MEDITATION XXV. 

LIKENESS TO JESUS. 
But we have the mind of Christ. 1 Cor. 2. IG. 

This was affirming a great deal. And yet when we con- 
sider who said it, and on what grounds, we cannot consider 
it as Pharisaical or presunaptuous. Lived there ever a 
mortal who, in character and conduct, approached nearer 
the Lord Jesus Christ than the apostle Paul ? Though the 
last, he was the chiefest of the apostles. His humility — 
his zeal — his self-sacrificing spirit — his untiring labors — 
his unceasing prayers — his purity, all show, that '' he had 
been with Jesus and learned of him." O that we could 
follow this apostle as he followed Christ ! Why is it that 
we cannot say in the same confident tone, " we have the 
mind of Christ ?" Is it because, in these days, there has 
been a falling ofi" from that primitive purity and self-denial 
which characterized the first disciples ? Let each believer 
inquire in what respects he differs from the great exem- 
plar ? Let him ask himself the question, " Do I possess 
the mind of Christ ? Do I breathe his spirit ; do I bear his 
image ? Do I prosecute the same unwearied exertions for 
the good of souls? The mind of Christ, recollect, was all 
benevolence. It was for the salvation of men that he lived 
and died. Whilst " about his Father's business," he was 
above the tempting influence of worldly honors and plea- 
sures. Under sufferings, he was all patience and submis- 
sion. In the prosecution of his great work, he neither fear- 
ed the frowns nor coveted the praises of men. Much of 
his time was spent in solitude and prayer. His Father's 



166 BOOK FOR THE SABBATH. 

glory was his great aim. He loved his enemies, and 
prayed even for his murderers. He v^as the friend and 
instructor of the poor, and the comforter of the distressed. 
Such was the mind of Christ. Hast thou, O my soul, the 
same spirit ? Alas ; how few of us can say, that we have 
ihe mind of Christ ? Then let us, " forgetting those things 
which are behind, and reaching forth to those things which 
are before, press toward the mark, for the prize of the high 
calling of God in Christ Jesus." 



How far short, O Lord, do we flill of that perfect pattern 
which thou hast exhibited for our imitation! Sin is still so 
prevalent, and the power of temptation so strong, that we 
8eeui to bear much of "the image of the eartiiy ;" and but 
little of "the iujage of the heavenly." But blessed be thy 
name, that thou hast given us some longing desires to throw 
off the "old man which is corrupt" and to be delivered e!i- 
tirely from the bondage of sin. Thou hast opened our 
eyes to see the loveliness of thy character. The contem- 
plation shames us, yet attracts us. Never can we be satis- 
tied with any thing less than entire conformity to thy l)less- 
ed image. Enable us then to struggle until the old nature 
is completely subdued, and the new man, " which is after 
God," reigns without a rival. Grant us the Holy Spirit to 
dwell in us ; that every faculty and affection may he brought 
into captivity to thy will. Foru] thyself " within us the 
hope of glory." Bind our souls to thee in all the intimacy 
of a daily fellowship. O let us walk with thee our God and 
Savior. Thus by a vital union — a close and habitual con- 
verse with thee, may we lose more and more the image of 
the earthy, and acquire more and more that of the heavenly, 
until we shall become complete in thee, and arrive at "the 
stature of perfect men in Christ Jesus," 



THE HESTLESS SOUL. 167 



MEDITATION XXVI. 

THE RESTLESS SOUL. 

But the dove found no rest for the sole of her foot, and she re- 
turned unto him into the ark ; for the waters were on the face of 
the whole earth. Gen. 8: 9, 

This passage has been beaulifully applied to the condi- 
tion of a saint wandering over earth in search of rest, and 
returning at length to his Savior disappointed, and glad to 
be received again into his bosom, where alone there is 
peace. How true is it, that to one, whose affections have 
been directed to things above, earthly pleasures seem to 
have lost their wonted relish. No prospect however beau- 
tiful — no pleasures however refined can be enjoyed, with- 
out the associated presence and beneficence of God. 
When God is recognized in them, and the heart is proper- 
ly affected towards him, then do even earthly scenes ac- 
quire an additional interest. But let the Christian lose 
sight for a season of his heavenly inheritance, and wander 
over earth's surface in search of sublunary good, how soon 
will he find an unsatisfying vacuity, where not even an 
olive leaf shall be found to greet his eye or to cheer his 
heart. If the wicked, who have never tasted any higher 
than earthly gratifications, are unable to find here below 
the good which they crave and which they anticipate — if 
at every step they are disappointed ; surely he, who has 
been accustomed to drink at the pure fountain of spiritual 
joy, can never find rest to the soul. The Christian may so 
far backslide, as to wish to explore anew the world which 
he professes to have forsaken. And God may suffer him - 
to do so. But O how soon his wing will tire, and his pros- 



168 BOOK FOR THE SABBATH. 

pect become gloomy ! Glad will he be to return and flut- 
ter about the ark, longing to be taken in, where he can 
once more feel himself happy and at home. And Jesus 
does kindly extend his hand, even when we have sinfully 
wandered from his arms. Why is it that we can be so of- 
ten deceived ? Have we not tried the world — and have 
we not been disappointed in the pursuit ? Never again 
then let us leave the sacred ark — never again wander 
from our Lord. 



^> r a t) e r ♦ 

Ever blessed God, thou hast taught us to find our sii- 
pretue felicity in thee. Thankful would we be for this ; 
for thou art an all-sufficient portion, and when we can call 
thee ours, and the light of thy countenance is lifted up 
upon us, our happiness is perfect ; nor can it be shaken by 
any of the vicissitudes of earth. But O how [)rone are we 
to wander from thee — to forsake " the fountain of living 
waters !" But away from thee, how can we be happy ? 
How soon does sadness invade our hearts atid sorrow sit 
upon our eye-lids ! The creature cannot make us blessed. 
We have tried the creature and found all on earth to be but 
vanity. Wander wiiere we will — frotri place to place, from 
pleasure to pleasure — ail is unsatisfying, if thou O God art 
absent. We are like tlie dove, when out of the ark, which 
saw itself surrounded hy one wide waste of waters. Uo\r 
glad was she to get within her sacred retreat! So, O Sa- 
vior, would we gladly flee ifito thy arms. We will search 
no longer for happiness here helow. Henceforward let 
us repose on thy bosom. Let us feel a holy indifference to 
the attractions of this deceitful world. May it be our privi- 
lege to be taken at last into that secure retreat — that glori- 
ous haven vvliere no storms can come and no ten^ptaiions 
allure our souls away from thee. Anjen. 



THE VESTMENT. 169 



MEDITATION XXVII. 

THE VESTMENT. 

But put ye on the Lord Jesus Christ, and make not provision for 
the flesh, to fulfil the lusts thereof Rom. 13: 14. 

By a figure of speech, the believer is exhorted to clothe 
himself with the imitable attributes of the Savior. Jesus 
our Lord was adorned with meekness. His followers 
should therefore cultivate the same spirit. The robe that 
Jesus wore was immaculate. His spirit was pure. He 
was, in this respect, " separate from sinners." All there- 
fore who have " named his name" should be careful to 
" depart from iniquity." They should " purify themselves 
even as Christ is pure." Jesus was self-denying. He 
shrunk from no labors or sufferings when the good of others 
was concerned. He toiled unceasingly and suffered submis- 
sively. This is the spirit which we are bound to imitate. 
Instead of courting ease and flinching from suffering in the 
cause of God ; we should tread in the very footsteps of our 
Master. Like the apostle, we should glory in sufferings, 
endured for Christ's sake. With Jesus was the spirit of 
prayer. Whole nights were spent in agonizing supplica- 
tion for our lost race. Believer — hast thou ever yet tested 
the possible results of such a spirit of prayer } O, for the 
sweet, holy temper of Christ our Lord to be breathed into 
us! But the flesh clamors. It pleads for indulgence. It 
provokes an appetite for sensual pleasure. Influenced by 
it, we strive for worldly grandeur, or for transi-tory joys ; 
and immediately, peace, nay hope itself departs. Some 
provision for the flesh, we know must be made. But what 
15 



170 BOOK FOR THE SABBATH. 

does the flesh need ? Not pampering ; no, merely sustain- 
ing. Simple should be our fare ; and then our work for 
Christ will be proportionably easy and delightful. The dan- 
ger is that we " make provision for the flesh to fulfil the 
lusts thereof;" and then comes sin, darkness and ruin. 



O, for the full impress of our Savior's image ! We would 
be clothed, O Lord, in thy spirit. Infuse into our souls those 
heavenly traits which shone so perfectly in thy character. 
Grant to us thy meekness, thy humility, thy zeal and thy 
purity. How deplorably deficient are we in all these graces! 
Our spirits are haughty, often over-bearing. We cannot 
brook an injury, nor are we quick enough to forgive it. Our 
zeal in thy service may he called coldness. O give us thy 
meekness. Rekindle our zeal by a living coal from off thy al- 
tar. Our hearts are defiled. A thousand polluting images have 
passed through them; and they are "desperately wicked." 
But, O Savior, thou didst shed thy blood to purify us ; and 
we humbly entreat thee to wash and sanctify us, that we may 
be made to resemble in some humble measure, the master 
whom we profess to follow. We would be like thee in all 
things. We would fain imbibe the sweet spirit of self-deni- 
al and benevolence, which carried thee through so n)any la- 
bors and sufferings for the salvation of souls. Help us also 
to deny ourselves for the good of others. Especially may 
we deny the "lusts of the flesh." Let us not seek ease, nor 
any form of self-indulgence. Make us " good soldiers of the 
cross of Christ." May we delight to bear that cross even 
though fainting under the load ; and having suffered with 
thee here, O, may we reign with thee forever. Amen. 



JESUS LOVED. 171 



MEDITATION XXVIII. 

JESUS LOVED. 

Whom not having seen ye love ; in whom, though now ye see him 
not, yet believing, ye rejoice w^ith joy unspeakable and full of 
glory. 1 Peter 1:8. 

Love to Christ differs from love to a mere creature in the 
circumstance, that, in the one case, the emotion is excited 
by the sensible presence of the individual ; but in the other, 
there may exist a strong and ardent love, though the object 
of it has never been revealed to the eye of sense. Every 
true believer can say " to 7/ie, Christ is unspeakably pre- 
cious." The attachment is founded on a perception of the 
moral beauties of his Savior. He has never seen him. It 
was the privilege of but a few to follow his footsteps — to sit 
at his feet — and to look on his benevolent countenance. 
But blessed be God, we have transmitted to us, a faithful 
record of his character, his works, his doctrine, and his suf- 
ferings. By the eye of faith we discern him seated at the 
right hand of the Father. We inquire not how he looked ; 
but who he was, and why he came into the world. When 
we learn that he is " God manifest in the fiesh" — when 
we read that he came into the world " to seek and to 
save that which was lost" — Vvhen we consider his benevo- 
lence, his humility, his meekness ; in short, when we see 
in him " the fulness of the Godhead," we are melted and 
subdued by love divine. When we can call him our Savior 
— when we can say, " Jesus is mine and I am AzV — 
when with a penitent heart we can look on Calvary — and 
from Calvary, glance to the glories of the Lamb enthroned, 
how can we but love and adore our divine Redeemer ? It 



172 BOOK FOR THE SABBATH. 

is faith that begets and sustains this love. When faith is 
strong, love will be proportionably ardent. We shall re- 
joice in Christ, " with a joy that is unspeakable and full of 
glory." But soon will faith cease, and — glorious thought 
— we shall then " see him as he is." O, how transport- 
ing ! Nothing shall ever again intervene between us and 
the Savior whom we love. It will be one unclouded vision 
forever. 



Why is it, O exalted Redeemer, that we do not love thee 
more ? In thy character there is every thing attractive. 
Our judgment decidelh, thou art all divine. But alas, these 
hearts seem benumbed. They will not feel, where they 
ought to be transported. How easily are we interested and 
excited by objects of sense ! But even when we look upon 
thee — though so glorious to behold, though in thee dwelleih 
such unearthly beauty — sin will often seem to fetter our af- 
fections. Still do we mourn over this deficiency ; and we 
trust thou dost enable us, at times, to say, "Lord, thou know- 
est all things, thou knowest that we love thee." 0»*r prayer 
is that thou wouldst reveal thyself to our faith. May the 
Holy Spirit " receive of thine and show it unto us," that our 
love may kindle into a glowing flame. We would fain feel 
it, warming every fibre of our hearts, and rousing us to live 
and to labor for thee alone. Let thy love constrain us. May 
it be the moving principle in all we do and say. Clear our 
obstructed vision. A thousand vanities, O Lord, have inter- 
vened between thee and our love. Remove them, we be- 
seech thee, and let us gaze upon thine image, until we are 
transformed into it; and, at last, permit us to see thy face 
without a veilj and to worship at thy feet, forever. Amen. 



INFIDELITY REBUKED. 173 



MEDITATION XXIX. 

INFIDELITY REBUKED. 

Out of the month of babes and sucklings bast thoa ordainpd 
strength because of thine enemies, tliat thou migbtest still the 
enemy and the avenger. Fs. 8: 2. 

The displays of divine grace are made often upon subjects 
whose transformation is striking and wonderful. The igno- 
rant as well as the degraded are visited with mercy. Even 
children — and sometimes little children — whose buoyant 
spirits and thoughtless hearts would seem almost to inca- 
pacitate them for reflection on the great subjects of religion 
— are sometimes found drawn, as by an invisible hand, to 
the fountain of eternal truth. As their infant minds drink in 
the waters of life, their lips become vocal with the praises 
of the Redeemer. This is done in such a manner as to 
confound the sceptic, and to illustrate the grace and power 
of God. To an infidel mind, there is no argument so irre- 
sistible as the example of one of vicious habits or circum- 
scribed knowledge effectually enlightened and purified 
tiirough the blessed gospel. The enemy and the avenger 
is stilled by such an exhibition. He is obliged to say ^' this 
is indeed the finger of God." One practical inference from 
all this should be, that to overthrow iiijidelity^ our best plan 
ivill he^ to multiply living examples of the transfor?ning 
power of truth. O that we might feel the force of this 
inference! Argument has been tiied again and again 
against the ramparts of infidelity and of heresy ; but they 
have been in a measure proof against the assault. Let 
Christians then arise, in the power of faith and prayer, with 
zeal for the Lord of hosts, and strive for the out-pouring of 

15* 



174 BOOK FOR THE SABBATH. 

the Spirit and the conversion of souls. To the youngs 
especially, let them direct their efforts ; that praises to the 
Redeemer may dwell on the lips of even babes and suck- 
lings. ' 



O Lord, thou hast inscribed thy glory on the visible 
heavens. But the greatest exhibition of it which thou hast 
made, is in the transformation of the human heart. O what 
a wondrous change does thy grace effect ! Even babes and 
sucklings are sometimes the subjects of it. Carry forward 
the triumphs of that grace. Subdue millions more, until all 
shall know thee from the greatest even to the least. O Lord, 
how bold and blasphemous are thine enemies ! They deny 
the truth and vital power of thy gospel ; yea, they ridicule 
and despise it. Wilt thou not arise and vindicate thy cause .^ 
Refute and confound and 5^7^ these enemies, by exhibiting 
the work of the Spirit upon hearts so young, so ignorant, or 
so degraded, that men will be compelled to confess thy 
hand. And whilst thy grace is enlightening others, O let its 
influence be felt upon us. We are still but babes in Christ. 
Strengthen us then, O Lord, and increase our knowledge of 
divine things. Let us feed upon the "sincere milk of the 
word," and thereby "grow in grace" continually. From 
being "babes" let us become "full-grown men in Christ 
Jesus." And, O Lord, when thou hast fulfilled thy good 
pleasure with us here on earth, receive us to thy courts 
above, where we shall "put away childish things," "see as 
we are seen and know as we are known." For Jesus' sake. 
Amen. 



THE PATIENCE OF HOPE. 175 



MEDITATION XXX. 

THE PATIENCE OF HOPE. 

It is good that a man should both hope and quietly wait for the 
salvation of the Lord. Lam. 3: 26. 

Hope implies the existence of something which we wish 
removed, or the absence of something which is strongly de- 
sired. In either case, the mind becomes agitated and rest- 
less. If afflictions press upon the soul or the body, we are 
liable to be fretful or impatient. We would have them, at 
once, removed. We are not apt to inquire into the cause 
of ihem ; nor whether the will of God in laying them upon 
us has been fulfilled. Averse to suffering in any shape, 
we naturally long to be free from it. Under the yoke, im- 
patience sometimes grows into murmuring and rebellion. 
Let us be careful to guard against such a spirit, lest its in- 
dulgence should provoke God to perpetuate our sufferings. 
Let us behave as a " weaned child" under our afflictions. 
Let us submit to them as a wholesome chastisement ; and 
be more anxious to derive benefit from them, than to have 
them removed. We should remember, that God's time for 
their removal is the best time ; it therefore becomes us 
"quietly to wait for the salvation of the Lord." So also, 
when strongly desiring things which we do not possess, but 
which may be needful or indispensable ; let us beware of a 
covetous or impatient spirit. With pious resignation, let us 
leave the event with God. Hope is the anchor of our souls. 
But even when clinging to it, may we not forget, that our 
expectations, as it respects earthly things, may never be 
realized, or may be realized at a period and in circum- 
stances altogether unexpected. But as to spiritual good, 



176 BOOK FOR THE SABBATH. 

our hope, if we are Christians, must end in glorious fruition. 
The darkest night niust be succeeded by the morning ; and 
the heaviest trials of the believer will issue in the '' salva- 
tion of the Lord." 



O God, to know thy will, to obey it, to subn)it to it, is the 
duty and the happiness of man. But how often do we uitei* 
the expression, " thy will be done on earth as it is in heaven," 
without feeling the full force of the sentiment! Alas, our 
deceitful hearts lead us astray ; and hence we often find our 
lips uttering what our conduct denies. It has pleased thee, 
O Lord, to place us in a state of trial and discipline. Tribu- 
lation we must have in this world. Thou dost lead us, at 
times, into a dark path, and place upon our necks a heavy 
yoke. But, kind Father in heaven, thy design in all this is 
most paternal and gracious ; it is to try us as go!d in the 
furnace, and to prepare us for thy glorious rest. Let us 
never murmur at thy dealings. There has no affliction hap- 
pened unto us that is not peculiar to thy people; anti thou 
canst with the temptation, O Lord, "make a way for oiir 
escape." Suffer us not to deny or even doubt thy faithful- 
ness, though clouds and darkness surround thy dispensations. 
Still trusting in thee, may we patiently w^ait for the removal 
of the affliction. Bow our spirits in sv/eet submission to 
thy will. Enable us to say from the heart, ^ It is the Lord, 
let him do what seemeth to him good ;" and to exclaim, with 
the once suffering patriarch, "though he slay me, yet will I 
trust in him," 



SPIRIT OF LOVE. 177 



MEDITATION XXXI. 

SPIRIT OF LOVE. 

Let all bitterness and wrath, and anger, and clamor, and evil 
speaking be putawaj from you, with all malice : and be ye kind 
one to another, tender-hearted, forgiving one another, even as 
God for Christ's sake hath forgiven you. Eph. 4: 31, 32. 

We have here a rule for the reciprocal intercourse of 
believers. It bears upon it the pure stamp of heaven. It 
is melancholy indeed, that Christians should need such 
cautions and counsels as the above. But alas, who that 
knows his own heart, is not sensible how necessary as well 
as pertinent they are ! The remaining corruption — still 
lingering in the heart of the most sanctified believer — ex- 
poses him to temptation. When we are injured, or when 
we imagine ourselves to be so, how prone are we to resent 
it ! The first impulses generally are sinful. We can even 
use harsh and bitter terms in application to the conduct or 
motives of our professing brethren. To be liable to such 
sallies of passion is a great evil. They rob our own bo- 
soms of peace — injure the cause of Christ — and give occa- 
sion to the wicked to triumph. O, for more of that sweet 
forgiving spirit, which dwelt in the bosom of our Lord ! 
Consider the argument of the apostle ; " even as God for 
Christ's sake hath forgiven you." Exercise towards thy 
real or supposed enemy the spirit of forgiveness which God 
hath manifested towards thee. Surely, towards thy breth- 
ren — those who are co-heirs with thee of the heavenly in- 
heritance — thou shouldst entertain no feelings but those of 
the most generous attachment. If thou hast aught against 
a brother, go to him alone, and let the breach be healed by 
mutual explanation and forgiveness. Emblazon not the 



178 BOOK FOR THE SABBATH. 

faults of any member of Chrisf s body. Carry about with 
thee the mantle of charity. Open not thy mouth to cakim- 
niate, nor thine ear to receive the calumny of others. Away 
with the spirit of detraction. When tempted to think evil 
or to speak evil of others, remember how thou thyself 
wouldst appear, were God to treat thee as severely as thou 
art disposed to treat others. Cultivate a meek, forbearing 
spirit under injuries ; remembering that, " love workelh no 
ill to his neighbor." 

O God, there is nothing for which our hearts more fre- 
quently condemn us than selfishness and imkindncvss. We 
are prone to prefer our own ease and reputation to the hap- 
piness and comfort of others. Too often have we been 
guilty of wrong feelings and censorious remarks towards 
those whom we ought to have loved as brethren. But "if 
our heart condemn us, thou O God, art greater than our 
heart and knowest all things." For every such ofFeiice we 
would repent in dust and in ashes. Forgive us, O God, 
and dispose all whom we have ever injured to forgive us 
also. Enable us henceforth to exercise no emotions to- 
wards our fellow men, and es[)ecially towards our christian 
brethren, but those of love and kindness. May no bitter or 
censorious remark ever fall from our lips. O give us the 
sweet forgiving spirit of the Savior. May we so study our 
own faults — see so dee[)ly into our own de[)ravity, that we 
shall be ready to esteem every other Christian better than 
ourselves ; and ourselves as less than the least of all thy 
creatures. Give us the meek and lowly heart, itnpart to 
us that " charity which is the bond of perfectness ; which 
sufFereth long and is kind ; which thinketh no evil ; which 
beareth all things, believeth all things, hopeth all things." 
O n)ay this never failing grace be in us and abound. May 
we be able, at all times, sincerely to pray, " forgive us our 
trespasses as we forgive those who trespass against us." 
Lead us not into the temptation of evil speaking; but deliver 
us from so great an offence, for Jesus' sake. Amen. 



THE FURNACE OF AFFLICTION. 179 



MEDITATION XXXII. 



THE FURNACE OF AFFLICTION. 



But he knoweth the way that I take ; when he hath tried me, I 
shall come forth as gold. Job 23: JO. 

It is a consolation to the suffering Christian to reflect, 
that every affliction is designed for his purification. The 
patriarch Job, under the heavy pressure of sorrow, sought 
his God. But alas, God seemed to hide himself. He 
" went forward, but he was not there ; and backward, but 
he could not perceive him ; on the left hand where he doth 
work, but he could not behold him ; on the right hand, but 
still he could not see him." It would seem then that the 
sufferer must have sunk down in despair. But no ; he de- 
clares that although he could not see God, God could see 
him. His father on high knew the way in which he was 
leading him ; and would at last — after sufficient trial had 
been made of his confidence — bring him forth as gold. 
Here is strong faith under the most untoward circumstan- 
ces. O let us imitate it, trusting in God, even when we 
cannot see the way in which he is leading us. It may in- 
deed be a dark and disagreeable course. The flesh may 
shrink and the spirits droop ; but know we not that God our 
father is our guide ? He sees perfectly the way in which 
we are led. His kind hand has marked it out. It is there- 
fore the lest way. When our spirits are sufficiently hum- 
bled—our confidence tested — and our hope tried ; he will 
bring us forth from the furnace as gold. We shall shine 
with a purer lustre after our passage through the fire. We 
shall be more fit to gem the diad#i of our Savior — more 



180 BOOK FOR THE SABBATH. 

fit to swell the song of eternal praise for his redeeming 
mercy. 

Our way, O Lord, is in the dark. We see not wherefore 
it is thou contendest with us. We are tempted to exclaim, 
" God hath forgotten us anci our Lord hath forsaken us." 
But we will not indulge these distrustful thoughts. We ac- 
knowledge that our sins are sufficiently numerous and ag- 
gravated to call for the heaviest chastisements at thy hand. 
Shouldst thou even cast us off forever, our consciences must 
approve the rectitude of thy decision. But O, let us not 
perish, when there is an infinite provision for our salvation. 
No other plea than the Savior's precious blood would we 
offer. For his sake remove thy stroke, and "return and 
visit us early with thy mercy." It has pleased thee ** to 
bring us into darkness and not into light." O God, we are 
humbled under thy chastisements. We bow beneath thy 
rod. For our sins and our unfaithfulness we deserve to feel 
it. May we be enabled to submit to the punishment of our 
sins — to behave ourselves as becometh offending but peni- 
tent children. May we be consoled, by the consideration 
that our afflictions are for our own good — that they are de- 
signed to purify us and to prepare us for heaven. Why 
should we pray for prosperity ; why deprecate affliction ; 
when prosperity has proved so injurious, and affliction so 
salutary to our souls .? Still, O God, would we pray, that 
when, by these trials, thou hast fitted us to glorify thee, thou 
woiildst remove the stroke and bring us forth as gold to 
serve thee on earth, and to praise thee through eternity ; for 
Jesus' sake. Amen. 



TRUE RICHES. 181 

MEDITATION XXXIII. 

TRUE RICHES. 

Lay not up for yourselves treasures on earth, where moth and 
rust doth corrupt, and where thieves break through and steal; 
but lay up for yourselves treasures in heaven, where neither 
moth nor rust doth corrupt, and where thieves do not break 
through nor steal ; for where your treasure is, there will your 
heart be also. Matt. 6: J 9, 20, 21 . 

Some will be ready to apply this language to the disci- 
ples only. They will say ; surely it cannot apply lo us. 
We must toil and hoard for the sake of our children and 
dependents. Not to do so, would be tempting Providence. 
It will be well for those who thus speak, to take heed, lest 
this prudent forethought be not, after all, a cloak for avarice. 
To such persons, let me say, the language does apply to 
us; if not literally, yet surely in the spirit of the sentiment. 
There is at the present day too much hoarding among 
Christians. There is, in respect to a worldly competence, 
too much distrust of Providence. Let a habit of hoarding 
get possession of a man, and almost inevitably he will 
become a groveling worldling ! Whilst heaping up trea- 
sures here, he must employ most of his thoughts upon them, 
and upon the means of obtaining and securing them. Thus, 
" where his treasure is, there will his heart be also." But a 
Christian's heart is professedly fixed in heaven. He is to 
"set his affection on things above, not on things on the earth." 
Should he then be anxious to accumulate another and an op- 
posite kind of treasure here below, when the process and 
the influence are so detrimental to the soul .^ Can he serve 
God and mammon ? Does he reply ; that unless he accu- 
mulated a fortune, either himself or his children may come 

16 



182 BOOK FOR THE SABBATH. 

to want ? O, unbelieving, faithless disciple ! Go, give a por- 
tion of thy weahh to the Savior's kingdom, and be sure, 
from God's own promise, that thy wants shall be supplied, 
and that thy " seed shall never beg their bread." O, labor 
not thus earnestly for the " meat that perisheth." It may 
prove a curse to thy soul, and the ruin of thy children. 
" Take heed and beware of covetousness." " Seek first 
the kingdom of God ; and all other (necessary) things shall 
be added unto you." 



Thou hast declared, O Lord, that "where our treasure is, 
there will our hearts he also." Search then these heartsofours. 
Behold and see if the love of the world is lurking here; for 
thou hast said again ; "if any man love the world, the love 
of the Father is not in him." Well may we tremble at 
this fearful declaration ; for if this secret love of the world he 
not in us, why are we so pleased with its riches ? Why are 
we so joyous when it bestows its honors — or so sad when de- 
prived of them? Do not these feelings tell us alas, that we 
still love the world ? O that we might be enabled to hring 
forth the accursed thing, and repent of our idolatry ! Sur- 
rounded by objects of sense — allured by pleasure — impelled 
by a thousand unworthy njorives to make gold our confi- 
dence, how j)owerfnl is the temptation to lay up our treasure 
on earth, and to forget our inheritance above ! But such a 
course must end in disappointment. It must *' pierce us 
through with many sorrows." From these teujptations, and 
from this worldly spirit, O Lord, deliver us. Enal)le us to 
keep in view that better inheritance which is laid up for us 
in heaven. May we tread the world beneath our feet. 
Without a sigh, uiay we see its pleasures and its honors pass 
into other hands; and may we rejoice that God has reserved 
some better thing for us. By growing in grace, may we 
daily add to our treasure in heaven ; and may we so use the 
"mammon of unrighteousness," as that, at last, *' we may be 
received into everlasting habitations." 



UNSEEN GLORIES, 183 



MEDITATION XXXIV. 

UNSEEN GLORIES. 

But as it is written, Eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which God hath pre- 
pared for them that love him. 1 Cor. 2: 9. 

The glories of the gospel lie concealed from all but those 
who have been taught of the Spirit. To the eye of the sen- 
sual or worldly man, Christ has no beauty ; — his doctrines 
no interest ; his invitations no attractiveness. To his ear 
there is no melody, even in the harps of heaven. In his 
heart there is no feeling, though his attention be directed 
to his guilt as a sinner, and to the agonies of Calvary 
which were endured to expiate it. But O how differently 
does the Christian view these subjects ? To him^ Christ is 
" the chiefest among ten thousand." His doctrines are the 
daily food of the soul. His promises are full of^ sweet con- 
solation and encouragement. The very name of Jesus 
sounds sweet in his ear. His heart dilates as he contem- 
plates the glories of the upper world. He is filled with grat- 
itude, at the thought, that they are purchased at so great an 
expense for so unworthy a sinner. Faint however are his 
most enlarged conceptions. Ere he can fully appreciate 
these glories, the fleshy veil must be withdrawn. He must 
have new and glorious perceptions. Every sense must be 
refined — every affection purified, to enable him to estimate 
his bright reward. It has not entered into his heart, how 
great will be the bliss and the brightness of heaven. O, let 
us then " cast off the works of darkness, and put on the ar- 
mor of light." Let us anticipate a portion of our heaven 



184 BOOK FOR THE SABBATH. 

upon earth ; and pluck an occasional leaf from the tree of 
life, before we are admitted to a seat under its immortal 
foliage. 



Why, O God, when heaven is so grorious, should earth 
hold an attractive power over us ? Why should we pause 
to amuse ourselves with trifles, when the crown of glory is 
offered, and the mansions of rest are ahnost in sight ? Come, 
O divine Spirit, and breathe new energy into our sluggish 
souls. Come and spread thy benign wings over us; or 
rather bear us on them, towards the blissful regions where 
our Savior dwells. We are sick at heart of earth's pleasures. 
There is naught in them to satisfy us. The most attractive 
scenes of earth have now less influence, since, by faith, we 
have caught a glimpse of that bliss which is permanent and 
soul-satisfying. O for still brighter visions of faith 1 We 
would fain see more of those invisible things which neutral- 
ize the glare of this vain world. Give us, O Lord, a glimpse 
of thy merciful and benignant countenance. May we see, 
with spiritual vision, the glories of the Lamb. Or should it 
please thee to keep us lowly, by withholding these ecstatic 
views; O, at last, when there will be no more place for 
pride, assign to us some humble seat in thy blissful kingdom, 
where we may gaze on thy glories, and unite in praising thy 
name forever, through Jesus Christ our Lord. Amen. 



EXTENT OF MERCY. 185 



MEDITATION XXXV. 



EXTENT OF MERCY. 



This is a faithful saying, and worthy of all acceptation, that Christ 
Jesus came into the world to save sinners; of whom I am 
chief 1 Tim. 1: 15. 

What believer does not value this precious text ; " Christ 
Jesus came into the world to save sinners ?" Salvation 
was the glorious errand on which the Prince of life came 
into this dark and polluted world. But the salvation of 
whom ? Not of those who were his friends ; for " he came 
unto his own"— unto those who ought to have been his 
friends — " and his own received him not." O, we were 
all his enemies, and yet behold, he dies for us ! Having 
thus made forgiveness possible, he transforms us from ene- 
mies into friends. We are reconciled to God through his 
blood. We are saved from the curse of the law — from the 
pollution of sin — from the deceitfulness of the world — from 
the malice of Satan — from the fear of death — and from 
the damnation of hell. We are saved to enjoy the favor of 
God — the protection and guidance of his providence — the 
privilege of adoption — and the inheritance which is incor- 
ruptible. Who can sufficiently appreciate this great salva- 
tion } Eternity alone will suffice to celebrate the praises 
of Jesus, its great *' author and finisher." This salvation is 
for the chief of sinners. Such, in his own estimation, was 
Paul ; and such doubtless every sincere believer regards 
himself. Each one knows more of himself than any other 
— save the omniscient one — can know of him ; and more 
than he can know of any other Christian ; and hence he 

16* 



186 BOOK FOR THE SABBATH. 

must consider himself the chief of sinners. How should 
we then be clothed with humility ! O, were it not that Je- 
sus can save the chief of sinners, who could hope for the 
divine mercy ? As the salvation is so great, who, if peni- 
tent, need despair ? 

"Thanks be to God for his unspeakable gift!" Hadst 
thou, O God, withheld thy Son from us, when nothing but 
his intervention could have saved us, how universal and 
overwhelming would have been our destruction ! Even 
now, after Jesus has died, do we deserve to be cast off for- 
ever for rejecting him. Yet such are thy patience and for- 
bearance, that throughout the period of our unbelief we 
were not consumed ; nay, we indulge the hope, that thy 
boundless mercy has forgiven us even this aggravated sin. 
It is to the atoning blood that we are indebted for all. O, 
for a thousand tongues, to speak of thy love and compassion, 
blessed Jesus ! In sincerity we declare ourselves the chief of 
sinners. In this declaration thou knowest there is no affec- 
tation. Truly our sins are of the crimson dye. Despair 
would forever take possession of us, hadst thou not declared 
that " thy blood can cleanse from all sin." We fly to thy 
feet, O Lamb of God. We come to weep as did the peni- 
tent Mary. Dissolve these adamantine hearts. Let them 
bleed and break at the recollection of our abominable deeds. 
Cast upon us, O Savior, one renewed look of mercy. Ena- 
ble us by faith to touch the hem of thy garment — to lay hold 
anew on thy salvation — to surrender ourselves and all we 
have into thy faithful hands. Amen. 



KEEPING THE HEART. 187 



MEDITATION XXXVI. 

KEEPING THE HEART. 

Keep thy heart with all diligence, for out of it are the issues of 
life. Frov. 4: 23. 

The streams do not more certainly indicate the nature 
of the fountain whence they flow, than do the actions of 
men the true state of their hearts. For a while hypocrisy 
may succeed in its disguises ; but sooner or later all men 
discover themselves. Avarice will be seen greedy in the 
pursuit of gain. Ambition, leaping forward at a bound, or 
lurking for some favorable opening to mount the steep of 
fame, will show its selfish and restless spirit. Sensuality 
will look out at the eye, or reveal itself in a career of crim- 
inal indulgence. But where divine grace has cast in its 
salt at the fountain head, we discover a corresponding and 
growing purity in the conduct. Humility begins to displace 
pride. Contentment comes in the place of avarice and 
ambition. Temperance succeed to self-indulgence. "A 
good man out of the good treasure of his heart bringeth 
forth that which is good." We must therefore keep a vigi- 
lant eye upon the heart, which is the fountain. If there we 
discover the incipient evil, it must be cured before it breaks 
out into the overt act. By close observation, we shall dis- 
cover within us, the risings of almost every evil propensity, 
which ever disgraced the conduct of man. Envy, revenge, 
infidelity, sensuality, ambition, avarice, yea, selfishness in 
a thousand forms will meet the eye. But if these passions 
show themselves — even in the germ — we should fly at once 
to the throne of grace, and beg not only for their suppres- 



188 BOOK FOR THE SABBATH. 

sion but their extirpation. " Create in us a clean heart,^' 
should be our cry. Penitently should we mourn over in- 
bred sin ; and faithfully should we contend against it, until 
we conquer by the blood of the Lamb. 



O Lord, sensible that our hearts are " deceitful above all 
things and desperately wicked," we come to thee with the 
prayer of thy servant David, "Create in us a clean heart, O 
God, and renew a right spirit within us. Wash us tho- 
roughly from our iniquity, and cleanse us from our sin." 
Purify our hearts, and then shall we he secure from the dan- 
ger of " presumptuous sins." Not a day passelh, but tliese 
depraved hearts are exhibiting the entire passions and feel- 
ings which thy law condemns and which shock ns by their 
turpitude. O Lord, we mourn over the remaining indications 
of the old, corrupt, and deceitful man. " Who shall deliver 
us" — we are ready to exclaim — "from the body of this 
death ?" May we be able in faith to add, " we thank God," 
we shall be delivered, " through our Lord Jesus Christ." 
Yes, his grace can reach the disorder. Though it lie deep 
within, his blood can wash it out. O then sprinkle our 
guilty hearts with that atoning blood. Enable us also to 
keep a strict watch over the inner man. May we hate the 
incipient thought of evil. Never may we indulge, even for 
an instant, a depraved passion. May we abhor it as soon as 
it appears. May we in every time of temptation, obtain thy 
grace to help us ; and may we at all times, so keep the heart, 
that our conduct shall be a living testimony to the purify- 
ing influence of the gospel. Amen. 



DIVINE ILLUMINATION. 189 



MEDITATION XXXVII. 



DIVINE ILLUMINATION. 



Open thou mine eyes, that I may behold wondrous things out of 
thy law. Ps. Hi): 18. 

Such should be the prayer of every one who peruses the 
oracles of God. They are not to be understood, nor can 
their beauty or force be appreciated, by a cursory or care- 
less reading. There are in them hidden mysteries which 
it is the prerogative of the Holy Spirit alone to reveal. He 
who inspired men to write them, who alone knows the 
mind and will of God, he must enlighten our understand- 
ings, or the Bible will be to us a sealed book. Who has 
not felt the weakness and ignorance of his own mind when 
poring over the deep truths of revelation ? It is indeed " a 
lamp unto our feet and a light unto our path ;" but the 
Holy Spirit must show us our darkness, and enable us to 
see and follow the heavenly illumination. Why is it that 
we so seldom truly relish the divine testimonies.? Why 
do we so often peruse the word with coldness and indiffer- 
ence ? Do we not rely too much on our own sagacity ; or 
read it in a prayerless frame of mind ? O that we could 
feel towards it that holy reverence which its truth and im- 
portanc3 demand ! O that we could always study it with a 
feeling of child-like docility. Wondrous things are in God's 
law, which we have not yet discovered — mines of spiritual 
wealth which we have never yet seen — and divine beauties 
which yet lie concealed from our view. The glory of God 
shines in every page ; the wondrous schemes of providence 
and redemption are there unfolded. Let us, then, in read- 



190 BOOK FOR THE SABBATH. 

ing or studying this blessed volume, ever pray, with David, 
" Open thou mine eyes, that I may behold wondrous things 
out of thy law." • 



Ignorant and l)rmd, weak and depraved, we come to thee, 
O God, for knowledge and light, stren^rth and purification. 
Thy word is as "the refiner's fire." By the application of 
it through the Holy Spirit, it purifieth the soul that truly un- 
derstandeth it. O, then, " sanctify us through thy truth, thy 
word is truth." Enable us to read the sacred oracles with 
a spirit of docility and meekness, sensible how dark by na- 
ture is our understanding ; and O may the Divine Spirit be 
ever present to impart his heavenly illumination. Too care- 
lessly have we read the sacred record, which testifieth of Je- 
sus. Our hearts have been cold and our minds wandering. 
We have neither relished nor understood, as we ought, these 
lively oracles. O forgive this practical irreverence, and take 
away this hardness of heart. Give us a strong desire to 
know thee, and to understand thy will. May "thy statutes 
be our songs in the house of our pilgrimage." Enlighten us 
into the mysteries of thy word. Let us understand its con- 
cealed glories ; for, O Lord, thou hast " hid these things 
from the wise and prudent, and hast revealed them unto 
babes." Be ours the privilege to sit as children at thy feet, 
and learn with meekness what the sons of pride scorn to lis- 
ten to. " Of)en thou our eyes, that we may heboid wondrous 
things out of thy law;" for Jesus' sake. Amen. 



CHRISTIAN ENERGY. 191 



MEDITATION XXXVIII. 

CHRISTIAN ENERGY. 
Arise, therefore, and be doing, and the Lord be with thee. 1 Chron, 

What David said to his son Solomon, God says to every 
believer. The temple was to be built. The materials were 
ready. The workmen were at hand ; and Solomon was 
charged to set about the enterprise without delay. "The 
Lord be with thee," says David. Without the divine bles- 
sing and cooperation, the king well knew, the work could 
neither rightly proceed, nor come to a happy completion. 
And what a magnificent edifice was reared for the worship 
of Jehovah ! There was nothing like it before, nor will 
there ever be after. Its greatest attraction however was, 
that the presence of Jehovah was revealed in its holy courts. 
There is a temple now to be erected. It is to be built of 
" living stones." It is commenced on earth, to be com- 
pleted in heaven, where its top-stone is to be laid amid the 
praises of the holy universe. The work is begun ; but 
long, long will it be ere it is completed, unless more hands 
are employed and more hearts are interested in its advance- 
ment. The materials are ready. Nothing is wanting but 
faith and christian energy. "Arise therefore," O people of 
the living God," and be doing." The responsibility of this 
work rests on you. It is a weighty responsibility. It can- 
not be met, unless you rise and consecrate your entire en- 
ergies to the work. And if you do, " God will be with you." 
He has promised this. He has also declared that the world 
shall be filled with the glory of this spiritual building. 



192 BOOK FOR THE SABBATH. 

When it is completed — for completed it must be — O may- 
it be said that we had some humble part in its erection ! 
May we henceforth cast off our supineness, and endeavor 
to lay at least one polished stone in this glorious structure. 



"Glorious things hast thou spoken," O God, " of Zion," 
thy holy city. Thou hast declared, that " her walls shall 
be salvation, and her gates praise." Thine ancient temple 
thou didst condescend to grace with thy presence. Thou 
didst fill its courts with thy glory. But the spiritual temple 
which thou hast designed, and in part erected, is far more 
precious in thy sight. Hast thou not promised that it shall 
be one day completed ? O then let thy j)eople, whom thou 
hast honored as co-workers with thee, arise, and with one 
heart and one mind, engage in the work. Move them, O 
God, by thy Holy Spirit, Let the rich bring of their abun- 
dance, and the poor their pittance. Let young and old, yea 
all, engage in the glorious eiiter{)rise. The world is still 
"dead in trespasses and in sins." Hundreds of millions are 
yet to be enlightened. O, when shall we feel the pressure 
of the responsibility which lies upon us? By all that Jesus 
has done for us — l»y all that he has done to save a ruined 
world — may we be constrained " to come up to the help of 
the Lord, against the mighty." Wilt thou bless thy |)eople in 
all their efforts to build the spiritual temple. O impart 
strength, self-denial, zeal, courage, perseverance. Without 
thine omnipotent arm to aid us, we fail. But with it, we 
are sure to succeed ; and when the work is completed, to 
thy name shall be all the glory, through Jesus Christ our 
Lord. Amen. 



WATCHFULNESS. 193 



MEDITATION XXXIX. 

WATCHFULNESS. 

Therefore let us not sleep, as do others, but let us watch and be 
sober. 1 Thess. 5: 6. 

The apostle calls believers *' children of the light." The 
unbelieving are children of darkness. They see not their 
guilt and danger. They understand not the glories of the 
gospel. On these subjects they are in darkness ; and " they 
love darkness rather than light." Therefore when death 
comes they are surprised, overwhelmed, lost. But be- 
lievers have come out of this night of unbelief. " The light 
of the glorious gospel hath shined unto them." They see 
the beauties of the divine word. They understand spiritual 
things. " The day has dawned" upon them, " and the 
day-star has arisen in their hearts." Therefore should 
they " not sleep" as do the wicked ; but " they should watch 
and be sober." They should arise and " work while it is 
day." Up to the period of their conversion, they were 
asleep over the av^^ful subjects of eternity. Now that the 
Spirit of God has awakened them, they should commence 
laboring for their Master with all possible diligence, remem- 
bering that the time is short, and that soon they will be 
called to their account. Let us inquire, whether we are 
truly awake to our responsibilities.^ How has the day of 
our spiritual life thus far been spent } Have we been 
" watching unto prayer } " Have we been soberly 
addressins: ourselves to the crreat work of our " hiojh 

kD CD O 

calling } " Or have we been criminally slumbering at our 
post .^ Have sensual pleasures unnerved us.^ Has the 
world beguiled us } O let us rise, like Sampson, and shake 

17 



194 BOOK FOR THE SABBATH. 

off this drowsiness, and put forth our strength in God. Our 
day may be a short one. But little time may be left us to 
serve our Lord. Soon may we be called to give in our 
account. Would we be found of him in peace, we must be 
found at our post, with our " loins girded, and our lamps 
trimmed and burning." 



Thanks be unto thy name, O Lord, for having opened 
our eyes, and enabled us to discern thy glory. It was thy 
grace which broke in upon our guilty slumbers, and roused 
us to a sense of our danger. It was grace which poured 
light into our darkened understandings, and which gave us 
eyes to see and hearts to appreciate thy love in Christ Jesus. 
Now, O Lord, the scales have truly Allien from our eyes. 
Whilst thousands and tens of thousands around us are still 
in darkness ; and, as it respects spiritual things, "know not 
their right hand from their left," thou hast graciously l)rought 
us into the light and liberty of the gospel. How ungrateful 
and guilty should we be, to fold our arms and again revert 
to a state of spiritual slumber.? Alas, O God, we have too 
often, like the foolish virgins, thus "slumbered and slef)t." 
If now this guilty indolence has crept over us, O let the 
voice of thy word and Spirit arouse us, that we may trim 
our lamps and be ready for the bridegroom's coming. Every 
thing around us admonishes to vigilance. Satan, the world, 
our own evil hearts, wicked men, slothful professors ; all 
are ready to draw us aside from the path of duty. Keep us, 
then, O Lord, "as the apple of thine eye." Let thy grace 
impel us forward in " the race which is set before us." May 
we never faint nor tire. O " may we not sleep as do others ;" 
and when thou shalt call us hence, may we be received with 
the welcome of ''Well done, good and faithful servants;" 
for Jesus' sake. Amen. 



GREAT GAIN. 195 



MEDITATION XL. 

GREAT GAIN. 
But godliness with contentment is great gain. 1 Tim. 6: 6. 

There is a dissatisfaction with our earthly lot which is 
felt at times b}^ every one. The wicked are seldom satis- 
fied, though satiated often with earthly pleasures. Give 
them their hearths desire, and they will soon become rest- 
less and uneasy. They will see in the possession of others 
some things which excite their envy or discontent. Even 
the believer has often to chide his heart for its refractory 
feelings under the adverse dispensations of Providence. To 
be content with such things as God has given, when the 
measure of earthly good is exceedingly scanty, is an attain- 
ment of no ordinary kind. Thrice blessed Paul, thou didst 
learn this lesson ! In whatsoever situation thou wast 
placed, thou wast " therewith content." O may we imitate 
thee in this ; and endeavor, with thee, even to " take plea- 
sure in necessities !'' The apostle speaks of a connection 
between godliness and contentment. There is a close con- 
nection. True contentment must result from godliness as 
an effect follows the cause. Godliness implies an intelli- 
gent view of Providence as concerned in all the circum- 
stances of our being. Godliness implies also a spirit of sub- 
mission to the divine will, however expressed, whether in 
giving or in depriving. Godliness brings into view so much 
higher bliss than earth can yield, as to make the Chris- 
tian regard all sublunary joy with comparative indifference. 
Thus godliness must promote contentment. To counteract 
a murmuring spirit then, let us cultivate true godliness. It 



196 BOOK FOR THE SABBATH. 

will prove to us "great gain." Yes, in a world where 
there is so much suffering, it will tend to smooth the rug- 
ged path, and point us to the glorious termination. Let 
then the dissatisfied worldling rove in search of fancied 
good ; be it ours to cultivate true piety, the only solace in 
trouble, and the only safety amid the prosperities of life. 



Why, O Lord, should we ever murmur at thy dispensa- 
tions, or be dissatisfied with what thou givest ? What 
would be our condition, were we to receive at thy hand our 
deserts? How would every cup of pleasure be turned into 
bitterness, and every source of happiness be dried up for- 
ever ! But thou hast not "rewarded us according to our 
iniquities." Thou hast often made "our cup to run over" 
with blessings. But alas we have been ungrateful. By 
wishing for something more, we have shown our discontent. 
This hath been one of the innumerable sins which we have 
committed. In view of it, we deserve to be stripped of 
every earthly good. O let us then, by looking at our de- 
serts and thy mercies, learn to adore and praise thee for the 
continuance of blessings which we have forfeited. Hast 
thou withheld from us wealth and honor ? We know thou 
hast done it for our good. Yea, with such hearts as ours, 
we have reason to fear, that unless great grace were be- 
stowed, prosperity would prove our ruin. It is good for us, 
O Lord, to feel our dependence- — to ask of thee " our daily 
bread." Grant us but that "godliness" which bringetli "con- 
tentment," and it will be to us "great gain." May we be re- 
signed to thy holy will, even when the deep billows of ad- 
versity are rolling over us. If poverty be our lot, O let us 
cheerfully bear it. Let us be "content with such things as 
we have," be they ever so few ; remembering thy promise, 
"I will never leave thee nor forsake thee." So long as 
thou art our portion, may we not covet the meaner one 
which earthly minds are so eagerly pursuing. May God be 
our all, and may we at last enjoy thy blissful presence; for 
Jesus' sake. Amen. 



^'AITH IN GOD. 197 



MEDITATION XLI. 

FAITH IN GOD. 
Is any tiling too hard for the Lord? Gen. 18: 14. 

This sentence contains a severe rebuke for Sarah's un- 
belief. It required indeed strong confidence in Jehovah's 
power and faithfulness, to rely implicitly on his word, when 
the event predicted was contrary to the course of nature. 
But still it was her duty so to do. He who fixed nature's 
laws could supersede them. Nothing was " too hard for 
the Lord." His omnipotence is a guarantee for the fulfil- 
ment of all that he predicts and promises. Such, alas, is the 
amount of evil within us, that the very greatness of Hea- 
ven's mercy — the infinite condescension implied in it— be- 
gets a guilty unbelief. We are ready to doubt whether so 
great a being will thus pledge himself to convey to " w^orms 
of the dust," so great an amount of blessings. But w^e 
should not allow Satan thus to get an advantage of us. To 
this sceptical state of mind we should oppose the question, 
'' is any thing too hard for the Lord .^" When darkness 
rests upon our path, let us not conclude that all is lost. 
Let us inquire again ; '• is any thing too hard for the Lord ?" 
AVhen temporal afflictions press down our spirits to the dust, 
let us not yield to despair. W^hen we survey the desola- 
tions w^hich sin has made — consider what millions are sunk 
in idolatry — and how their rescue and regeneration, to hu- 
man view, seems impossible — let us silence our doubts by 
asking, " is any thing too hard for the Lord .^" In all 
circumstances of trial ; in every strait to which we may 
be reduced, it is our consolation to remember that God is 

17* 



198 BOOK FOR THE SABBATH. 

omnipotent— thai his hand can deliver — that his providence 
can provide-— that his mercy can save ; when, to human 
view, deliverance, provision and salvation seem impossi- 
ble. O, for more implicit reliance on Jehovah's power and 

faithfulness t 



O most merciful Father, allow us to approach thee as the 
God of Abraham. Thou didst pronounce him "the father 
of the faithful." Thou didst enable him to trust in thee with 
all his heart. *'He staggered not at the promise through un- 
belief." Relying on thy faithfuhiess, he cheerfully obeyed thy 
commands, even when thou didst require his dearest earthly 
blessings. Wilt thou graciously enable us to copy his exam- 
ple. Eradicate from our hearts the seeds of unbelief. We are 
prone, O Lord, to sink down under trouble, as though there 
was no relief even from heaven. Pardon this distrust, we 
beseech thee ; and enable us to stay ourselves on thee, and 
to hope in thy mercy. When we labor for the salvation of 
souls, and are tempted to believe that no blessing will follow, 
may we be rebuked by the question, "is any thing too hard 
for the Lord .?" Or if, O Lord, we are, at any time, disposed to 
ask, in the spirit of doubt or unbelief, how can this sin-ruined 
world be converted to thee ; let us be silenced and convinced 
by thy promises and the power of thy regenerating grace, 
which is able to fulfil them. G, make us ^'strong in faith, 
giving glory to God." Permit us to apply thy precious 
promises to our own souls. May we exercise a child-like 
confidence in thy truth. Although so insignificant—so guil- 
ty — yet are not these promises ours ? Are they not all " yea 
and amen in Christ Jesus?" We would plead them in Je- 
sus' name. We beseech thee to fulfil them for Jesus' sake ; 
that "ihy kingdom may come," and "that all men may hon- 
or the Son even as they honor the Father.'* Amen* 



THE BACKSLIDER. 199 



MEDITATION XLII. 

THE BACITSLIDER. 

Nevertheless, I have somewhat against thee because thou hast left 
thy first love. Rev. 2: 4. 

What Christian does not look back with some degree of 
mournfulness, as well as with gratitude, upon the history of 
his early religious experience ? It is true we were then in- 
fluenced principally by feeling. But that feeling was deep 
and delightful. It was the strong emotion of love to God 
and man. The change which the Holy Spirit had wrought, 
was a great change. The Bible, once so dull, had then be- 
come the most precious of books. We roved through the 
promises as through a field of fragrant beauties. All na- 
ture wore an unaccustomed loveliness. God was seen and 
adored in every ihing. Prayer was as our very breath ; 
and praise dwelt upon oiir lips. The people of God were 
inexpressibly dear to us. The sanctuary was as the porti- 
co to heaven, and the word of God was sweeter to the 
taste than " honey and the honey comb." These were the 
scenes and emotions of our first love. They were not 
indeed without some passing clouds ; for many a sore 
temptation beset us ; but who can review them and not wish 
for a return of similar emotions ! It becomes us to ask, why 
these feelings were not perpetuated^ nay increased by the 
lapse of time ? Have we grown cold in the service of our 
God .^ Have we lost or left our first love ? If so, then 
has God " somewhat against us." This change cannot have 
taken place without guilt. God is the same glorious being 
as he was then. The Bible is still as precious in itself. 
Prayer is now equally a privilege as then. O, has not some 



200 BOOK FOR THE SABBATH. 

secret evil been in operation to cool our love— to abate our 
zeal — to separate us from our God ? Is it the love of the 
world ? Is it the love of the creature ? Is it ambitious de- 
signs, or sensual indulgence ? Search us, O God, and enable 
us to search ourselves. It is time to return from our wan- 
derings. Yes, we will retrace our steps ; peradventure God 
will again " lift up the light of his countenance upon us," 
and " restore unto us the joys of his salvation." 



'' O that we were as in months past, when the candle of the 
Lord shined upon our heads!" Those were happy days. 
We remember them with gratitude, hut with sadncw^s. They 
have alas heen succeeded h}^ days and months of darkness 
and of sin. O Lord, we have indeed "left our first love." 
How delightful were the days of our espousals ! Tlien was 
prayer no burden. Our feet seemed to he winged, as 
we ran the Christian race. We then possessed the " heart of 
flesh." Inflamed with love and zeal for Christ, his "yoke 
was easy and his burden light." But O we have to mourn 
over a sad decay hi our spiritual afl^ections. A thousand 
temptations have pressed in upon us ; and hy yielding we 
have driven ourselves from thee and become cold in thy ser- 
vice. Well mightest thou cast us ofl", for our almost perpetual 
backslidings. But thou, O God, art unchangeahle. " Whom 
thou lovest, thou lovest to the end." This is our hope. 
We come to thee, immutable Jehovah, and heg thee to re- 
ceive thy guilty but returning children. Emhrace us once 
more in the arms of eternal love. O, let us once more re- 
joice in our Fatlier's smiles. Though wanderers wo have 
been wretched. Our souls can find happiness in nothing 
but thyself. We do therefore renew our vows to be thine — 
yes, thine forever. Bind us to thee "by the cords of love." 
Fasten our affections to the cross of Jesus. Never, O never 
let us wander more. Amen. 



PLEASING GOD. 201 



MEDITATION XLIII. 

PLEASING GOD. 

But without faith it is impossible to please him; for he that com- 
eth to God must believe that he is, and that he is a rewarder 
of them that diligently seek him. Heb. 1 1: G. 

The more we confide in God, the more do we honor him. 
Nothing in the conduct of the disciples met with a more 
frequent rebuke from the Savior, than their unbelief, God 
would have us believe what he says, and confidently expect 
the fulfilment of his promises. But alas, we are tempted, 
at times, to doubt even some of the fundamental truths of 
religion. These relics of scepticism are connected with 
our remaining depravity. In the sight of Jehovah, such 
thoughts are as guilty as they are offensive. We are to 
" believe that God is." Can a doubt enter the mind on this 
point? Where can we look — to what object in the entire 
universe — which rebukes not the sceptical thought } It is 
" in him that we live and move ;" we should therefore, in 
approaching him as suppliants, regard him as nigh ; as in 
us and around us. We should also remember and believe 
that " he is a rewarder of them that diligently seek him." 
How precious this promise ! But we must remember the 
condition," diligently.'''' It is not a cold and formal service 
that he will recompense. It is not a careless or infrequent 
application that he will approve. No : we must with ago- 
nizing earnestness seek after God. We must give " all 
diligence" in the work, and bring all our powders to bear 
upon it. We must do it in faith ; assured that God will 
reward us with success. Then will he " lift upon us the 
light of his countenance." He will "give us the Holy 



202 BOOK FOR THE SABBATH. 

Spirit." He will make us " heirs of God," and "joint- 
heirs with Christ." He will make " crooked things straight, 
and rough places plain." O then, let us henceforth come 
to our Father with a believing heart. Let us come in the 
spirit of adoption. Let us throw ourselves upon his mercy, 
and seek, in the name of Jesus, those things which we need, 
and which he has promised to all his confiding children. 

O God, " before the mountains were brought forth, or 
ever thon hadst formed the earth and the world ; even from 
everlasting to everlasting, thou art God." Thy existence is 
declared in every object in nature, and confirmed in every 
event of |>rovidence. ** Thou art over all, and through all, 
and in us all." Enable us to come to thee in a humble, be- 
lieving frame of mind. May we believe not only that " thou 
art ; but th;it thou art a rewarder of them that diligently 
seek thee.'' Encouraged by this precious promise, we come 
in the name of Jesus, to implore thy forgiveness and favor. 
Unworthy and guilty as we are, thou wilt not reject us, if 
we come through the merits of our great atoning high priest. 
But O Lord to obtain tliy blessing, we must seek thee " dili- 
gently." No sluggish efforts will avail. "The effectual and 
fervent prayer" must he ofiered. O give us this spirit of 
prayer. L<^t us pour it forth, mingled with huuiility, peni- 
tence, and faitf). May we plead with an earnestness and 
importunity proportionate to our necessities. Then let us 
have the rich reward. The reward we crave is, that we 
may know thee more and serve thee better — that we 
may l)e perfected in thy love — that we may he transformed 
into the imaire of Christ — that we may have grace to take 
up om- cross daily and follow him — that we may love thy 
church — live to thy glory — lahor for thy kingdturj — that we 
may "live unto the Lord and die unto the Lord." These 
things constitute the reward for which we plead. O grant 
them unto us, as free, rich, unmerited mercies, through Je- 
sus Christ our Lord. Amen. 



CONVERSATION. 203 



MEDITATION XLIV. 



CONVERSATION. 



Only let your conversation be as it becometh the gospel of Christ. 

Phil. 1:27, 

How persuasive and powerful would be the influence of 
Christians, did their conduct and conversation always com- 
port with the gospel ! Each member of the church would 
be a " living epistle, known and read of all men." Christ 
would no longer be " wounded in the house of his friends." 
Christians would reflect the image of their Lord. The 
eyes of the world would be riveted upon them ; and men 
would be compelled to acknowledge that " they had been 
with Jesus," and that "' they loved one another.'^ To a 
vain and wicked world, this would be powerful preaching. 
Nothing arms the conscience of sinners with such power, 
as a holy example. Theoretically the wicked know the gos- 
pel to be pure. But how would they feel its obligations, 
were all its professors habitually to exemplify it ! Then, 
the line between " those who serve God and those who 
serve him not," would be broad and visible. Conscience 
would then do her oflnice with tenfold power. No building 
up in sin on the faults of professors could then be practiced. 
God Vy'ould be glorified, and the world, we might hope, 
would be speedily converted. With such motives to a god- 
ly life, how is it that we have so often furnished an occa- 
sion for the enemy to blaspheme ? O let us weep over our 
past conformity to the world. Let a broad line of distinc- 
tion be seen henceforth between our conduct and that of 
the wicked. Let us be guided and governed by the princi- 



204 BOOK FOR THE SABBATH. 

pies of the gospel. What it approves, let us pursue. 
What it condemns let us avoid. Let us keep close to the 
counsels of our blessed Master ; and let " the same mind 
be in us which was also in Christ Jesus." 



Blessed be thy name, O God, that thou hast given us a 
perfei^t rule of moral conduct. Thy law ** is holy, and just, 
and good," " In keeping it there is great reward." How 
pure also is thy gospel ! It is but a more complete devel- 
opment of the law, with additional motives to o!)edience, 
drawn frofn the tender mercy and dying love of Jesus thy 
Son. But O how Air short do we come of fulfilling the 
precepts of the law or the gospel ! We profess to be entire- 
1}^ governed by them ; but alas the selfish heart suggesieth a 
thousand base and unworthy motives. Still do we ** delight 
in thy law after the inward man." We would fain be 
governed by its precepts both in feeling and conduct. In- 
scribe it upon our hearts with thine own hand, that we may 
not depart from thee. How glorious also is thy gospel ! O, 
our blessed Redeemer, thou hast taught us how to live. 
Thy own lovely example is before us. But how often hath 
our conduct been in contrast with thine ! How unworthily 
of our high vocation have we walked! But now grant us 
thy grace that we may order our conversation according to 
thy gospel. Make us to let our light shine before men. 
We pray that we may exemplify thy gosj)el so strikingly, 
that others may be led to embrace it ; that the Father may 
be glorified, and thy blessed cause advanced. Thus may 
we and every other professed follower of the cross live and 
act ; that the world may see how transforming and glorious 
is thy grace — until all shall come to the knowledge of the 
truth, and every knee bow to thy universal sceptre. Amen. 



THE NATIVITY. 205 



MEDITATION XLV. 

THE NATIVITY — CHRISTMAS. 

And she shall bring forth a son, and thou shalt call his name Je- 
sus : for he shall save his people from their sins. Matt. I: 21. 

We have here the annunciation, not only of the Savior's 
birth, but of the great end for which he is born. What heart 
can contemplate this event and not be overwhelmed with a 
sense of the divine goodness ! " Unto us this child is born ; 
unto us this son is given." The angel of the Lord is sent 
to proclaim his advent. All heaven is moved at this interpo- 
sition of the divine mercy. Christ Jesus comes in a weak 
and lowly form. He condescends to be '' born of a wo- 
man — to be made under the law, to redeem them that are 
under the law, that ihey may receive the adoption of sons." 
If Jesus had not been born, there had been no hope of for- 
giveness. " There is none other name under heaven given 
among men whereby we must be saved." Without this 
Savior, how dark and terrifying would have been our pros- 
pects! Satan would have triumphed over the destruction 
of our entire race. The grave would have closed over us, 
until the " resurrection of damnation," Every earthly pros- 
pect would have been covered with gloom. Adore then, O 
my soul, the prince of life, who, for thy salvation, thus 
humbled himself to the form of a servant ! His very name 
is precious. It is " Jesus." Is there not in this name some- 
thing attractive } Speaks it not of salvation } O ye, who 
feel sin to be a burden— who daily groan over its polluting 
load — remember " Je5W5." That name ensures salvation 
from sin. O remember, the blood that pardons, ^\so purifies. 
If thou art borne down under sin's oppressive weight," look 

18 



206 BOOK FOR THE SABBATH. 

unto Jesus." It is his voice which says, " thy sins are forgiv- 
en thee." But let none dare to call Jesus his Savior who con- 
sents to live in sin — who wishes to '' have fellowship with 
the works of darkness." That faith alone is genuine which 
" purifieth the heart." 



Ever blessed Lord and Savior, make us to feel our obliga- 
tions for thine interposition in our behalf. Thy coming hath 
brought us not only pardon, but purification from the pollu- 
tion of sin. Didst thou leave thy glorious throne ; didst thou 
humble thyself to be born of a woman in order to rescue 
such abject worms as we are ? Infinite condescension ! 
Amazing love ! We stand astonished at thine advent — thy 
sufferings — thy triumph. As we pore upon the scene of 
thy nativity, we are lost in view of the extremes of greatness 
and of meanness. We see God in human flesh. Thou art 
the babe of Bethlehem, cradled in a manger; and thou art 
the " mighty God, the everlasting Father." We would bow 
with the reverential magi, and offer thee, not the odors of 
eastern climes, but the poor sacrifice of our sinful hearts. 
O Jesus, let these hearts be broken for sin. Let them be 
laid a willing sacrifice at thy feet. Take us and purify us 
from all sin. This was the end of that salvation which thop 
didst bring; and this is what we need — what we most ear- 
nestly implore. O save us from the power and pollution of 
sin. Letit no longer *' reign in our mortal body." "Create 
in us a clean heart, and renew a right spirit within us." To 
thee shall be all the glory. Our song shall ever be, " unto 
him that loved us, and washed us from our sins in his own 
blood, to him be glory and dominion forever and ever." 
Amen. 



THE CAUTION. 207 



MEDITATION XLVI. 

THE CAUTION. 
Love not the world. 1 John 2. 15. 

Hard requisition this to the unsanctified heart ! For " the 
things that are in ihe world" are the objects of its deepest 
interest — of its sup re nae affection. The creature, in sonie 
form or other, has absorbed its desires. Now it is a thirst 
for gold— and now it is the promise of preferment — and 
anon, it is the indulgence of a mere sensual appetite. Some 
make a heaven of their domestic joys ; and some are whol- 
ly devoted to the pursuits of science. In the command, 
" love not the world," it is not intended that we should feel 
no interest in its concerns ; that we should cease to ad- 
mire its scenery ; that we should forget the claims of kin- 
dred and affection ;— for in all these respects religion allows 
what is lawful and proper ; — but the interdict respects the 
sin of placing the world first, and God and his service se- 
condary in our desires and affections. The requisition is, 
that we " seek first the kingdom of God and his righteous- 
ness." We must cease from our idolatry. We must give 
to God his rightful dominion. When we love any object 
more than him, or when we prefer mere earthly pleasure 
to his service, theii do we love the world, and " the love of 
the Father is not in us." Needs the Christian this exhorta- 
tion ? Alas, too often are vve found looking back with se- 
cret longings after the world. The objects of sense still 
claim too much of our regard. O let us hear the voice of 
God, saying, '' love not the world." " Set your affection 
on things above." Every affection we give to earth is a 



208 BOOK FOR THE SABBATH. 

ligature, in breaking which, death will give additional pain ; 
but every affection we give to heaven, will be a pinion to 
bear the soul in triumph to its eternal rest. 



And now^, O Lord, we pray that thou wouldst give us the 
victory over the world, and the flesh, and the devil. These 
potent enemies can be overcome only by the power of that 
faith which is the gift of God. How often have w^e been 
brought into captivity to one or another of these adversaries 1 
We have thought that our mountain stood strong. The 
world hath seemed at times to be a conquered enemy. But 
how little of ourselves have we known in supposing it had 
lost its power over us! O Lord, we have found our weak- 
ness, and have felt how inadequate are our strongest efforts 
to resist its influence. When it holdeth forth the prospect of 
its gains, or its pleasures, or its honors, our poor depraved 
hearts are kindled with excitement. Desires, which we had 
supposed slain, recur with terrific power. Lord, help us to 
overcome. Impart thy strength to our weakness. Give 
us such soul-enrapturing views of thyself, and such a relish 
for thy service, as shall make the world seem but vanity. Do 
we not still love thee, O our God ; and can we not, amid all 
our wanderings, still say in sincerity, " whom have we in 
heaven but thee; and there is none upon the earth that we 
desire in comparison with thee ?" Then let us love thee more 
and more. Let every idol be abandoned. O may we, by 
holy contemplation, converse so habitually with heavenly 
things, that we shall feel but "as strangers and [)ilgrims on 
the earth ;" whilst we regard the heavenly state as the soul's 
happy home, upon which our most eager desires shall fix, 
and whither our feet shall travel with increasing zeal. Grant 
this, O Lord, for the Redeemer's sake. Amen. 



MtJMAN FRAILTY. 209 



MEDITATION XL VII. 

HUMAN FRAILTY. 

Then shall the dust return to the earth as it was, and tht* spirit 
shall return unto God who gave it. Ecd. V2: 7. 

The body, then, is but finely organized dust. The eyes, 
so radiant with the light of mind — the hair, so finely spun, 
and of such uniform texture, are but dust ; and are soon to 
be reunited with kindred dust. The whole frame-work of 
the body is to crumble at the touch of death. His cold 
hand is soon to be laid upon us, and then what a change 
will take place ! The very lineaments of beauty are now 
turned into deformiiy. The eye, that most attractive organ, 
we are obliged to close, in order to shut from the view of 
survivors its fixed and inexpressive glare. There is a cold 
collapse of every feature, telling us that the ethereal inhab- 
itant is gone. Even relatives will be constrained to take 
up the body and bury it out of their sight. Then it returns 
to its original elements. It is soon incorporated with and 
undistinguished from the cold clay that surrounds it. But 
where is the spirit ? Has death, in invading the body, ex- 
tinguished the soul ? O no ; " the spirit hath returned unto 
God who gave it." The last pulsation of the heart gave it 
liberty. If sanctified by the grace of God, it flew on an- 
gels' wings to the bosom of its Savior. Like the beautiful 
chrysalis, it burst from its fetters and expanded its wings in 
the sun-light of heaven, and drank the refreshing dews 
which sparkle around ^' the fountain of living waters." But 
if the soul shall go unprepared ; if at death it shall be 
claimed by justice, and dragged to heaven's tribunal to an- 
18* 



210 BOOK FOR THE SABBATH. 

swer for a thousand sins unrepented of, unpardoned, O 
how fearful will be the transition ! Let us then consider 
our latter end. Let us take a look at death as an event 
which we niust personally nneet ; and let us ask ourselves, 
if we are at this moment prepared to go ? Are we truly 
penitent ? Have we by faith taken hold of Jesus, who " is 
the resurrection and the life ?" Can we say, that " for us 
to live is Christ ?" Are we " crucified to the world ?" 
In one word, Are we living the life of the righteous ? Let 
us answer these questions as we would, if this were our last 
hour, and eternity, with all its terrors and its transports, 
were in view. 



O God, the decree which hath gone forth, consigning the 
body to the dust, is but the righteous retribution of sin. We 
recognize it as the mark of thy disapprobation towards our 
guilty race. Nor would we complain that we n)ust pass the 
dark portals of death, inasmuch as we are among the chief 
of sinners. But O the thought of dying is terrific. Our 
soul shudders at the approach of the king of terrors. Deliver 
us, O God, from this bondage, to which hitherto we have 
been so subject. Take away these gloomy apprehensions, 
and extract "the sting of death which is sin." Let us be 
but cleansed from sin, and then we shall no more fear to die. 
Then, O Lord, shall we obtain the victory which through 
Christ is given to believers. " Where sin hath abounded, 
may thy grace much more abound." In these hearts, where 
sin hath reigned unto death, O may grace reign, through 
righteousness unto eternal life, by Jesus Christ our Lord." 
Not only do we desire submission and resignation in view of 
the certainty and solemnity of death ; but, we beseech thee, 
give us even " a desire to depart and to be with Christ, which 
is far better." Help us to live the life of the righteous ; and 
then when the hour of our departure shall come, may we 
**die the death of the righteous, and may our last end be like 



THE CONSUMMATION. 211 

his." O for the presence of our Savior, when we are called 
to " pass through the valley of the shadow of death !" Then 
njay we "fear no evil." May our spirits, steadfast in hope, 
and ** looking unto Jesus," lie sweetly resigned, and depart, 
if not in triumph, at least in holy tranquillity. And when 
the trumpet shall sound, may our sleeping dust come forth 
in the image of the Savior, and reunited with the happy soul, 
he forever with the Lord. Amen. 



MEDITATION XLVIII. 

THE CONSUMMATION SACRAMENTAL. 

It is finished. John 19: 30. 

Thus exclaimed the dying Savior, and immediately he 
gave up the ghost. In these words we have the consumma- 
ting act of the great work of redemption. " The cup which 
the Father had given," was now drank even to the dregs. 
Henceforth sufferings were to be exchanged for joy, and 
ignominy for glory and honor. From that body, quivering 
in death, the spirit passed in triumph to Paradise. There 
is no more suffering now. " It is finished." From the 
moment of his appearance in the world, until the moment 
of his departure, it was little else than a continued scene of 
trial. He was indeed " a man of sorrows and acquainted 
with grief" But even our Redeemer'' s sufferings had an 
end. The prospect grew darker and darker. It deepened 
at every step, until his soul lay buried in anguish at Geth- 
semane, and was wrapt in more than midnight gloom on 
Calvary. There even the Father's face was hid. " My 
God, my God, why hast thou forsaken me .^" But hark ! 



212 BOOK FOR THE SABBATH. 

he exclaims, " It is finished." The death pang is felt, and 
his last words assure us of the final triumph. O my Re- 
deemer, was all this endured for me ? Could nothing less 
than thy life-blood answer the demands of a violated law, 
and secure for me the mercy of Heaven ? Could nothing 
less " finish transgression, make an end of sin, and bring in 
everlasting righteousness ?" Then let me fall at thy feet, 
meaning the gratitude which I cannot express. For such 
love, I would give myself and all I have, to be thine : 
and to be employed for thee forever. " Let sin no more 
reign in my mortal body." Let me take a view of its tur- 
pitude from the blood-stained cross ; and when the table is 
spread, whereon the emblems of thy dying love are laid, 
let me go and commemorate that love, and renew my vows 
to be thine forever. 

" Were the whole reahii of nature mine, 
That were a present far too small ; 
Love so amazing, so divine, 
Demands my soul, my life, my all." 



"Thanks be unto thee, O God, for ihy unspeakable gift." 
Thou wast " not willing that any should perish, but that all 
should come to repentance ;" but foreseeing that all must per- 
ish, unless an infinite sacrifice were made, thou didst " give thy 
only begotten Son, that whosoever believeth in liim should 
have everlasting life." From the bosom of the Father — 
from the bliss of heaven— he came to bleed and die for us, 
lost sinners. One with the Father, he was willing to become 
one with us, that through "the incarnate mystery," we might 
become reunited to the Father. Precious Savior ! What 
language can properly express thy condescension and com- 
passion ! What requital can we make thee for thy labors 
and thy dying love! Thou didst "finish the work which 



THE COMFORTED. 213 

w«ns given thee to do." Wondrous work ! It was no less 
than to raise our ruined nature from the fall — to pay to vio- 
lated law a full equivalent — to satisfy divine justice — to open 
the gate of mercy to mankind — to secure the soul's purifica- 
tion as well as its pardon — to disappoint the powers of hell, 
and to fill all heaven with new raptures. Wondrous work 
indeed ! Who but thyself could have undertaken and fin- 
ished it ! Thy dying hrealh hath prcuiounced it finished. 
Glorious consummation ! O let us partake of the benefits 
of so dear a purchase ! Nothing can be added to this fin- 
ished salvation, nor can any tiling be taken away. Blessed 
be thy name, no merits of ours are needed. We come, then, 
naked, poor, and wretched. O that we might have faith to 
receive this finished salvation, and hearts to give thee all the 
glory. Amen. 



MEDITATION XLIX. 

THE COMFORTED — AFFLICTION. 
The Master is come, and calleth for thee. John II: 28. 

Precious intelligence ! How must the heart of the pious 
Mary have been soothed, when she was informed that her 
Lord had come to administer the cup of consolation ! What 
hand but bis could wipe away her tears and speak peace 
to her troubled spirit ? Himself " a man of sorrows, and 
acquainted with grief," he could enter with deepest sympa- 
thy into her afflictions. It was for this object, among oth- 
ers, that he came as a sojourner in this " vale of tears." 
It was to '• bear our griefs and to carry our sorrows." Be- 
hold him approaching the hospitable mansion at Bethany ! 
There he had found a shelter from this friendless world. 



214 BOOK FOR THE SABBATH. 

There he had experienced the assiduities of sincere and 
devoted friendship. But now Lazarus whom he loved 
sleeps in death. The heart-broken sisters are mourning 
that their Lord had not been with them to stay the malady 
and save their brother. But hark ; the well-known foot- 
step is heard. " The Master is come." But " O," exclaim 
the weeping sisters, " he has come too late." The declara- 
tion implies too little faith. Jesus has not come too late. 
His voice can raise the dead. " Dry up your tears," says 
the compassionate Master, " only believe ; your brother 
shall rise again." This cheering word the pious Martha 
bears to her weeping sister ; and instantly she goes from 
the place of sorrow to the place of sweetest consolation — 
to Jesus' feet. Let the mourner imitate the conduct of Ma- 
ry. Be thy grief never so great, listen to the call of Jesus. 
He invites you to come and cast your burden upon him. 
Mourner, sit not down in hopeless sorrow. There is one 
who can enter into thy troubles. He drank a far more bit- 
ter cup ; and can enable you to drink your cup with holy 
submission. Although you cannot now expect a miracu- 
lous interposition — though death will not be called upon to 
deliver back the loved one ; still Jesus will come — if you 
will but invite him — and pour into your soul the balm of 
heavenly consolation. Let every child of affliction listen 
to the gracious invitation, " the Master is come, and calleth 
for thee." 



To whom shall we go, in the hour of affliction, but to thee, 
O Redeemer, who wast thyself" a man of sorrows, and ac- 
quainted with grief?" Tlie sufferings of soul and body in- 
cident to our nature — saving that of sm — thou didst endure, 
that we might find in thee a sympathizing friend as well as 



THE COMFORTED. 215 

an almighty Savior. "Thou wast tempted in all points like 
as we are, yet without sin." Grant, then, that we may hear 
thy voice inviting us as thou diilst weeping Mary to come 
to thee, and to cast our sorrows at thy feet. If left to sus- 
tain the burden alone, Lord, we shall sink ; for it is heavier 
than our feeble spirits can endure. How weak are the 
powers of nature even when no afflictions press upon us! 
But when the stroke actually falls, how do we faint without 
thine all-supporting arm ! It is in vain, O Lord, that we look 
for consolation from the world ; or even from the dear 
friends who feel for us. Their sympathy cannot reach the 
deep fountains of grief The wound is too severe to be 
stanched by any but a hand divine. O, it is only that dear 
hand which was pierced, and that heart which burst in ago- 
ny on the cross, which can effectually soothe or heal the 
broken heart. We bring our burdens, Lord, to thee. We 
acknowledge the rectitude of thy dealings, and in our hea- 
viest trials, we bow to the justice which imposeth them. We 
deserve it all — yea, ten thousand times more than we suffer. 
Still may we come and crave that grace which can help us 
to bear the load, and which can sanctify the dispensation to 
the good of our souls. O let the rebukes of thy providence 
lead us to repentance ; let us be weaned thereby from the 
world ; and through this and other tribulations let us enter 
at last into the kingdom of God. Amen. 



216 BOOK FOR THE SABBATH. 



MEDITATION L. 

DEPRECATION. 
And lead us not into temptation. Matt. 6: 13. 

Daily, yea almost hourly should this prayer arise ; since 
there is scarcely a place or a moment, in which we are not 
exposed to the influence of the tempter. The body with 
its impulses is in close contact with the soul. How does it 
plead for indulgence ! Every sense is an inlet to tempta- 
tion. The eye is roving after the forbidden object. The 
appetite is clamorous for dainties, or pushes us beyond the 
bounds of strict temperance. The very touch will some- 
times sting the soul. Around us on every hand are seduc- 
tive influences, by which Satan manages to rouse into ac- 
tion the wrong desires. Here the cup of sensual pleasure 
is presented — there the golden idol — and there again, in 
distant but attractive glory, rises the temple of fame. Go 
where we will, the enemy is in our path. If we muse in 
solitude, the imagination will tempt us away to scenes of 
folly and of sin. If we mingle in the social circle, flattery, 
and pride, and vanity, and sensual emotions will sometimes 
be provoked. If we engage in trafl^ic, O kow difficult to 
keep " a conscience void of oflfence towards God and men !" 
If we perform even a religious exercise, the tempter will 
be near to promote hypocrisy or self-complacency. Where 
can we flee to hide ourselves from his power } He fol- 
lowed our Master even into the solitary wilderness; and 
shall we hope to escape } But Jesus has put into our 
mouths a prayer of defence. " Lead us not into tempta- 
tion." Sensible of our exposure and weakness, let this pe- 



DEPRECATION. 217 

tition dw^ll on our lips. If offered in sincerity — if we truly 
hate sin, and wish to avoid its contamination even in 
thought, there cannot be a more suitable prayer than this ; 
nor will it be offered in vain. He who taught it us, well 
knows our liability to sin ; and having been himself exposed 
to Satan's attacks, he will not fail to succor those who 
call upon him. 



draper* 

Blessed Savior, who hast taught us to pray, "lead us not 
into temptation ;" to thee may we flee in every dark distress- 
ful hour^ and find thee " a refuge, a very present help in 
trouhle," Even in our best frames, we feel, O Lord, how 
weak is our strength, how faint are our hopes of perseve- 
rance ! No arm^ we are confident, but thine can hold us up, 
and bear us forward in the path of duty. But ah, how soon 
is our sky over<;ast! One hour finds us rejoicing; and the 
next sees us covered with confusion and overwhelmed with 
apprehension. Satan is at hand watching for opportunities 
to ply his darts, and scarce an hour passeth in which there 
is not an opening for his attacks. The body is one source 
of temptation. O Lord, enable us " to keep it under, and to 
bring it into subjection." Enable us " to crucify the flesh, 
with its affections and its lusts." But what power, O Lord, 
could the h<H\y have, if the heart were not wrong ? - Alas ; 
here is the fountain of evil. "Create in us a clean heart," 
and all will be safe. Since, blessed Savior, thou wast thy- 
self tempted, and knowest the wiles of the adversary, O be 
thou our strength and our shield. Help us to say to every 
evil suggestion, "get thee behind me Satan." Help us to 
contend against worldly allurements ; and clothed in the 
panoply of the gospel, may we be able, through thy strength, 
to overcome all our spiritual enemies, and we will ascribe 
the victory and the glory to thy name alone. Amen, 

19 



218 BOOK FOR THE SABBATH. 



MEDITATION LL 

ENCOURAGEMENT. 
This man receiveth sinners. Luke 15: 2. 

Though spoken by an enemy of Jesus, these words are a 
precious testimony to his condescending love and mercy. 
" I came," says he, " not to call the righteous, but sinners, 
to repentance." Blessed truth ! Were it not for this, how 
many a poor soul would go weeping lo the grave ! The 
heart deeply smitten with a sense of its sins— feeling almost 
as if there could be no mercy for one so vile — has caught 
at these encouraging words, aud ventured to make applica- 
tion to Jesus. " He receiveth sinners." This has inspired 
confidence in the soul, even when conscience has been so 
loud in her reproofs as almost to overwhelm the mind with 
despair. Why need any keep back from the gracious Sa- 
vior on the ground of their un worthiness ? This is the very 
ground assumed, on which Jesus will welcome them. It isnot 
the righteous, not the worthy, whom he calls, and whom he 
receives. O no ; it is " the poor in spirit," those who feel 
themselves " the chief of sinners." It is the Mary Magda- 
lenes, the publicans with broken hearts and weeping eyes, 
whom Jesus receives. Said he not to one who wept over 
her sins, " daughter, thy sins are forgiven thee ?" Said he 
not to another, " this day must I abide in thy house ?" And 
to another, " O woman, great is thy faith ?" Let nothing, 
then, hinder us from fleeing at once to this gracious de- 
liverer. Are our sins many and aggravated } Do they 
seem of mountain-magnitude ? Who but Jesus can take 
them away } What but his blood can wash out the crimson 



ENCOURAGEMENT. 219 

Stain ? Venture then to go, and lay thy polluted soul at his 
feet. " He receiveth sinners." This is enough even for 
the vilest. On this assurance we may go to him ; we may 
cast our burden on his arm, and commit our souls into his 
hands, not doubting that " his blood cleanseth us from all 
sin." 



Blessed Jesus, hadst thou not uttered words of encourage- 
ment even for the vilest who mourneth for sin, we had not 
dared to make application to thee for mercy; for not only 
are we sinnerj«, in common with others, but O, there seem- 
eth to be in our case a deeper criminality, from circumstances 
which thou only canst know and appreciate. What the 
guilt of others may be we know not ; but fixing our eyes up- 
on our own case, it seemeth as if notie could l)ave sinned in 
a manner so vile, so ungrateful. We know it would be de- 
preciating the merits of thy blood, to assert that it could not 
reach and cleanse even our guilt ; nor would we dare to in- 
dulge the thought ; but at times, soineihing will suggest 
the impossibility of our finding mercy even at thy hands. 
O rid us of this unbelief I Let the assurance that "thou re- 
ceives t sinners," comfort and encourage us. Reveal to our 
faith thy sufficiency ; and enable us to cast onr sin-sick, 
sin-burdened souls at thy feet. Let the examples on record 
of thy willingness to receive even the chief of sinners, urge us 
to fly without delay to thy mercy. Yes, we will come, even 
now, with all our inward burdens. Receive us, G Lord, 
and speak to vs, as thou didst to weeping Mary. Say to us, 
"your sins, which are many, are forgiven." Those words 
of mercy shall fill our souls " with joy unspeakable." Since 
thou " receivest sinners," O receive us, who are among "the 
chief of sinners," 



220 



BOOK FOR THE SABBATH. 



MEDITATION LIL 

THE SOLEMN QUESTION NEW YEAR. 

For what is your life ? It is even a vapor, that appeareth for a 
little time and then vanisheth away. James 4: 14. 

What is more fleeting than a vapor ? We have scarcely 
tinne to notice it, ere it is gone. The mist that lies on the 
mountain-side, born in a night, receives the sun-beam of 
morning and fades away from our vision. And is such the 
life of man ? Truly the pen of inspiration has drawn a 
vivid picture of our vain life. Nor is this the only passage 
of inspired truth which speaks the same idea. '^Man,'* 
says the Psalmist, " at his best state, is altogether vanity.'* 
" Surely every man walketh in a vain show." And again, 
" he cometh forth like a flower and is cut down : in the 
morning it flourisheth and groweth up ; in the evening it is 
cut down, and withereth." Time past is as though it were 
not. As to the time to come, we know not whether an- 
other year will find us in the land of the living. How many 
during the past year — some of whom were known to us, 
and,' it may be, loved^ dearly loved, by us — have gone to 
the chambers of death ! Their race is run. They are no 
longer objects of interest to any but to those who loved them. 
The unthinking world tread carelessly over their graves. 
O what supreme vanity are the projects of the ambitious 
and the covetous ! What object is worthy of our pursuit, 
save the discharge of duty, and preparation for eternity ! 
Let us be deeply impressed with the shortness of time, 
and with the importance of " working while it is day." 



THE SOLEMN QUESTION. 221 

Look back, my soul, and see how time has fled unimproved 
— nay, worse, even murdered, in indolence and in sensual 
indulgence. O the past ! Painful is the review of life's 
scenes. But let me " redeem the time," seeing that " the 
days are evil." Let me save, out of a lost existence, some 
fragments, which shall tell of good accomplished by the 
grace of God— which shall serve to light up my otherwise 
gloomy pilgrimage. 



draper. 

In view of our frailty and our sin, we may well exclaim, 
"What is man, that thou art mindful of him !" We are of 
yesterday, and to-morrow we die. What goodness and for- 
bearance hast thou shown, in sparing us to the present hour ! 
How many sins and provocations have marked our course 
from childhood onward ; and what hardness of heart have we 
evinced under the various dispensations of thy providence ! 
Truly "thou hast not dealt with us after our sins, nor re- 
warded us according to our iniquities." Hadst thou cut us 
down long since, and consigned our bodies to the tomb, it 
would have been but a righteous expression of thy displea- 
sure against us; nay, hadst thou cast our souls into hell, it 
would have been a retribution which the holy universe must 
have approved. How have we abused the powers given us 
to glorify God ! How have we wasted our time, extended 
to us that we might repent and turn to thee ! How have 
we slighted the day and the means of grace, conferred on U5, 
but withheld from millions ! We bow in deepest shame 
before thee, thou offended, yet long-suffering Jehovah. O 
let us now receive forgiveness and grace. Help us to redeem 
lime which has been lost and abused to purposes of evil. 
May we devote what remains to thy service, and to prepara- 
tion for eternity. Blot out, O God, from thy book, all the 
past. Let the precious blood of the Lamb cancel the dark 
account. Let thy Holy Spirit strengthen us to commence 
anew our journey, and to " run with patience the race that 



222 BOOK FOR THE SABBATH. 

is set before us." Whether our days be few or many, O 
may they all be spent in thy service ; and when they shall 
close, let our spirits cheerfully bid adieu to earth, in the 
sweet and comforting assurance of future felicity through 
our Lord Jesus Christ, to whom be glory for ever. Amen. 



END. 



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